The global messenger

THE GLOBAL MESSENGER
Mercy for the worlds series 4
"And We have not sent you except
as a mercy for the worlds."
(Qur'an - 21:107)
Compiled by Umm Muhammad
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In the name of Allah, the Entirely Merciful,
the Especially Merciful
2

Contents:
Foreword 5
Part One
General Introduction 10
Allah 10
Islam 11
Prophethood 13
Qur'an 17
Muhammad and the Qur'an 20
Hadith 24
Biography 27
Transparent Personality 29
Summary of Events 38
Before Prophethood 38
The Makkan Period 44
The Madinan Period 66
Part Two
Aspects of the Prophet's Sunnah 93
In the Realm of Belief 96
Regarding Manners and Character 112
Regarding Deeds and Worship 124
The Prophet's Supplication 138
Conclusion 150
References 157
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FOREWORD
Advocates of secularism frequently blame religion
for the unfortunate condition of our contemporary
world1
with the claim that it breeds fanaticism.
Undoubtedly, violent acts committed by aggressive and
irresponsible members of all major religions have
increased substantially in recent years. Some of them
are sanctioned internationally regardless of the issues at
stake because misplaced sympathies and worldly
interests so demand.
Our statement that Islam is a religion of peace and
civilization might well be met with skepticism because
this religion in particular has been the victim of its
adherents as well as its enemies. Muslims long deprived
of justice under the present world order are committing
large scale criminal acts, erroneously assuming that the
prolonged suffering of their peoples has earned them
the right to take matters into their own hands. But in so
doing they not only alienate public opinion but violate
the most basic principles of their religion.2
1
Disregarding how many have been killed by
communists, nationalists and western nations who
ignited two world wars within half a century, affecting
half the population of the earth - not to speak of their
current barbarism in various parts of the world.
2
No matter how sorely oppressed, Muslims are
prohibited from allowing emotion to govern their
behavior, excusing it with naïve interpretations of their
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Another cause for bleak impressions of Islam is an
increasingly biased media portrayal that targets the
religion rather than its errant followers.3
In addition to
the promotion of sensational misinformation, Islam's
opponents have now perfected the art of provocation,
aware that there is no shortage of Muslims whose
frustration and anger will lead them to forget religious
ethics and react impulsively. All that remains after that
is for the media to capitalize on the regrettable errors
committed. More recently, provocation has taken the
form of deliberate slander and hostile attacks on the
Prophet of Islam, enraging Muslims throughout the
world to a degree that is difficult for an outsider to
comprehend.
The positive side, however, is that Muslims have
been belatedly prompted to correct the negative
impressions and to share their noble Prophet with the
world, something they should have been doing all along
in view of the fact that he was sent with a global
message for all mankind. The solution to ignorance and
religious texts. As part of their commitment to God they
are under strict obligation to take their guidance from
qualified scholars of Islamic jurisprudence regarding
the interpretation of those texts and their application to
critical contemporary situations.
3
In addition, the legitimate defense of land, homes and
citizens is inevitably labeled as terrorism when carried
out by Muslims, while the state terrorism practiced by
powerful nations against defenseless opponents is
readily excused or even commended.
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misunderstanding is education. Now, more than ever,
Muslims need to answer to such questions as: "Who
was Muhammad?" "Why is he loved so much by some
and hated so much by others?" "Was he really a prophet
of God?" "What did he teach?" "Did he live up to his
claims?" "Did he encourage war and terrorism?" "What
is the truth about this man?"
Non-Muslims, on the other hand, need to ask
themselves honestly, "Does the religion itself encourage
violence?" "Was this the teaching of Muhammad?" "Is
everything we have been hearing lately the truth?"
Then, they must seek answers with an open mind -
from knowledgeable Muslims rather than biased
western sources.
Religious conflicts are indeed a part of human
history, but can strife be attributed to religion or to
Islam in particular? Every prophet of God taught
peaceful solutions through dialogue, appeal to reason
and opposition even to the worst tyranny with the least
bloodshed possible. Enemies of those prophets, fearing
loss of power and influence, perpetrated violence
against them and their followers because they had no
logical argument with which to save face and silence the
opposition. And they, too, accused the advocates of
religion of sedition and treason.
The purpose of this small book is not to answer
ignorant or hostile critics, nor is it to recount praises of
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our Prophet as countless Muslim authors have done so
eloquently over the centuries. Rather, it is to present
facts that are based on historically verified sources and
then leave the reader to make his own decision, or if he
desires, to investigate the matter further.
The book is divided mainly into two sections,
although the topics covered in both are interrelated and
complimentary. The first acquaints the reader with
information about the life of Prophet Muhammad and
his global mission, while the second is concerned more
with his teachings and way of life. All statements have
been taken from the authentic Arabic sources which are
widely available for reference and study. But serious
scholarship cannot rely on translations or compilations,
such as this one, in languages other than the original. A
work of this sort can be no more than an outline, and is
meant merely as an introduction to the Messenger of
God and the message he was ordered to convey.
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PART ONE
GENERAL INTRODUCTION
At the outset, a brief explanation of some basic
terms can facilitate understanding of this book as well
as other material related to Islam. This preface is
limited to essential background information relevant to
the book, while many other concepts, such as those of
worship and jihad should become clear within the
content of the book.
Allah - One of the greatest misconceptions about
Islam has to do with "Allah", which some non-Muslims
assume is a deity other than the God of the Jews and
Christians. In the Arabic language, "Allah" literally
means "The God", and is applicable only to the one
true God who created and sustains the heavens and
earth. It is the same word that all Arabic speaking
people, regardless of their religion, use for the supreme
being, and is equivalent to the Hebrew "El" or "Elah".
In English, the difference between "God", meaning the
one true God, and "god", meaning any false god, is a
capital G. But in Arabic, "Allah" is a proper name as
well as a grammatically unique word which cannot be
made plural or given a masculine or feminine gender.
Therefore, it can never refer to a false god, and
Muslims use the name "Allah" for God even when
speaking other languages.
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While Muslims, Christians, Jews and some others
believe in the same God, their concepts of Him differ
significantly. Muslims believe in one eternal, unique,
absolute and perfect God who is the Creator and
Sustainer of all that exists. Muslims acknowledge that
He is the origin of all occurrences and that He alone is
divine. His perfect attributes are unlike those of man or
any other being and nothing resembles Him, so He
cannot be compared to anything of His creation. He is
in no way a part of His creation, nor is any of it a part
of Him. The significance of this exclusive divinity is
that no one and nothing in existence is worthy to be
worshipped other than Allah, the one true God.
Islam - Monotheism is the essence of Islam, and it
emphasizes the unity of divinity in contrast to the
concept of trinity in Christianity and plurality of gods
in other faiths. The meaning of "Islam" is peaceful
submission; thus, it is a voluntary relationship between
an individual and his Creator. And it is the only religion
on earth which refuses the worship of any form of
creation.
The Islamic creed did not begin with the
prophethood of Muhammad, nor was it invented by
him. It is basically the same message contained in
previous divine scriptures and taught by all prophets of
God. But because the earlier scriptures which taught
the pure and correct belief in God were partially lost
and altered through translations and human
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interference, Islam invites people to return to the true
concept of God and to worship and obey Him alone.
Islamic beliefs are eternal truths that neither change
nor develop, truths about God and His relationship
with the visible and invisible aspects of the universe,
about the reality of this life, about man's role therein
and what will become of him after it. The "pillars", or
main requirements of faith are: belief in one God, in
the angels created by Him, in the scriptures revealed by
Him to His prophets, in the prophets through whom
His revelation was conveyed to mankind, in the eternal
life after death and in God's perfect judgement and
complete authority over human destiny.
Prophethood - Muslims believe in all the prophets
and messengers sent by God. The Qur'an4
states that
prior to its revelation, at least one prophet or
messenger had been sent at some time to every nation.
Twenty-five of them are cited by name in the Qur'an,
including some of those mentioned in the Old and
New Testaments of the Bible. Most prominent among
them are Noah, Abraham, Moses and Jesus. Every
prophet was an outstanding man in his community,
both morally and intellectually. Each one stated clearly
that what he conveyed was not from himself, but an
inspiration from God for the benefit of mankind. And
4
The last revelation from God and His final message to
mankind.
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each was supported by miracles granted by God as
proof of his prophethood.
Prophets were human beings who, during particular
periods of world development, conveyed a divine
message to their peoples, supported by signs and
miracles. All prophets were inspired with guidance
which they taught exactly as they were commanded. All
were safeguarded by God from communicating any
inaccuracies in the message, and they were protected
from committing sins, with the exception of
unintentional errors in worldly matters. All of them
were truthful, intelligent, balanced and rational men.
The slight differences in their teachings had to do with
secondary aspects of legislation and procedures of
worship, but all taught the worship of God alone and
obedience to Him.
The last prophet and messenger sent to the world
was named Muhammad bin Abdullah. He was a
descendant of Prophet Ishmael, the son of Abraham,5
and was from the Arab tribe of Quraysh. All good
qualities and virtues were perfected in him even though
he had not received any formal education or training.
The revelation was brought to him by the angel Gabriel,
also known to the Jews and Christians. The message he
communicated, however, was not meant for any
5
Isaac, another son of Abraham, was the ancestor of
the Children of Israel, among whom a number of
prophets were raised.
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particular people, place, or period, but was a global
message. The Messenger of Allah, as he was called,
was appointed to instruct all of mankind and invite
humanity to the same objective as did the prophets
before him: the worship of God alone without
associates or intermediaries.
His vision could not be attributed to the primitive,
chaotic environment from which he came. It surpassed
not only the limitations of that environment but those
of many centuries to come. He taught that everyone
has a vital duty to perform in the world at large. The
final message conveyed to humanity by Prophet
Muhammad and unchanged from the time of revelation
sets right man's view of existence: the Creator and His
creation, life and death, the present world and the
Hereafter. It purifies religious belief from delusions of
the mind and the excesses of imagination as well as
from alteration based on human inclinations and
opinions. This final message is distinguished by
comprehensiveness, balance, universality, practicality
and ease. It contains guidance for all of life and is for
all peoples and all generations. Its rulings are precisely
determined to benefit mankind and bring about
material and spiritual elevation in both this life and the
next.
Reverence for Prophet Muhammad in no way
lessens that for the previous messengers, for all were
sent to fulfill a purpose, and all are held in high esteem
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by true believers. Muslims respect each of the prophets
and messengers sent by God, but are under obligation
to follow the directives of Prophet Muhammad, since
the revelation he conveyed contains the complete and
final religion and legal code for humanity. Just as a
new revised law invalidates previous ones, the
message revealed to the final prophet supersedes
what came before it. It clarifies what had been
obscured in previous scriptures and corrects the
deviations that had gradually been introduced into
pure monotheistic religion. Thus, there can be no
legitimate claim to prophethood after Muhammad
because his message is final and complete. He is quoted
as having said, "The Children of Israel were guided by
prophets. When a prophet died another succeeded him.
However, there will be no prophet after me; only
caliphs."6
And the Qur'an confirms the finality of his
prophethood, stating that he is the "seal of the
prophets".
There is explicit evidence for the prophethood of
Muhammad. His coming was foretold and he was
described in previous scriptures. The honest and open
minded among the Jews and Christians recognized him
from those descriptions and believed in his message. As
the revelation descended upon him his companions
noticed certain effects on his body; however, he never
lost consciousness or showed any signs of illness. His
6
Narrated by al-Bukhari.
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life was protected by God during times of severe
danger throughout the entire period of his
prophethood until the divine message was complete.
Like the prophets before him, Muhammad was
supported with miracles, but by far the greatest of them
was the Qur'an, an eternal miracle containing evidences
for people of reason and understanding for all time to
come.
Qur'an-The only divine scripture that has remained
in the world completely intact up to the present day is
the Qur’an.7
It is God's ultimate and final message to
mankind and the primary source of Islamic doctrine. It
contains information and legislation which
encompasses all spheres of human life.
There is only one version of the Qur’an, and unlike
previous scriptures, it remains unaltered in its original
Arabic text.8
Initially, the revealed words were
memorized by a large number of those who heard them
directly from the Prophet. In addition, the entire
revelation was recorded by several scribes during his
lifetime, and its verses placed in the order he
designated. Within a year after the Prophet's death, the
written portions were collected and carefully checked
against what had been memorized by his companions.
7
Meaning literally: a "recitation" or "reading".
8
Thus, it is easily accessible for study, as Arabic is a
language used and understood by millions of people in
the world today.
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Only that which was corroborated and witnessed was
approved. The verified documents were then bound
together, and from that volume a standard copy was
later inscribed, rechecked, endorsed, reproduced and
distributed - all within less than 25 years of the
Prophet's demise. The Qur'an has been copied, printed,
read, recited and memorized by millions of Muslims
throughout the world up to the present day, and
scholars have confirmed without a doubt that not the
slightest change in content has occurred during its
transmission from one generation to another.
The Qur'an states that this universe was not formed
by chance, nor is it left to chance. God created it for a
purpose and subjected it to physical laws for a specific
period of time. Man was created for a purpose as well -
to serve God upon the earth and live according to His
law, which means the establishment of justice and
attainment of practical solutions for human problems.
The Qur'an does not condemn any religion directly;
rather, it acknowledges the good works of previous
religious communities but faults them for departing
from the teachings of their prophets. It urges every
religious person to search for the truth, to purify his
belief, obey his Creator and adhere to righteous
conduct. It states that there is an ultimate consequence
for every action, good and evil, and that there is a
greater life following the present one in which complete
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justice will be realized for every human being, in fact,
for every creature that ever existed.
The Qur'an is basically a book of guidance but it
does contain some amazing scientific facts. They are
amazing because although they were revealed to
Prophet Muhammad over 14 centuries ago, they were
not really understood by man until scientists
"discovered" them in recent times. In addition to
religious and moral guidance it contains numerous
verses that speak of the universe, its components and
phenomena - the earth, sun, moon, stars, mountains,
wind, rivers and seas, plants, animals, and successive
stages of development of the human being. It appeals
to logic, following clear reasoning and citing evidences
from the created universe, from history and from the
human soul to establish not only the existence of God,
but also His uniqueness and absolute perfection.
Muhammad and the Qur'an - Opponents of
Islam sometimes allege that Muhammad himself wrote
the Qur’an or that he copied or adapted it from
previous scriptures.9
But it is known that the Prophet's
9
It is true that there are some similarities between the
Qur’an and the Bible, but this does not indicate that
later prophets plagiarized from former ones. It merely
points to the common source, which is the Creator of
mankind, and to the continuance of His basic message
of monotheism. Moreover, there was no Arabic version
of the Bible in existence at the time of Prophet
Muhammad. The earliest Arabic version of the Old
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contacts with Jews and Christians was negligible before
his emigration from Makkah, and after it, his role was
that of a teacher, openly inviting the Jews and
Christians to accept Islam while pointing out how they
had deviated from the true monotheism taught by their
prophets.
Historically and logically, it cannot be established
that there was any human source for the Qur’an or that
the Messenger of Allah learned it from the Jews or
Christians. His enemies kept a close watch on him
hoping to find confirmation of their claim that he was
a liar. But they could not point to a single instance
when the Prophet might have had secret meetings with
people of other faiths.
At the time the Qur'an was revealed, his
contemporaries among the Arabs who were known for
linguistic eloquence acknowledged that its language was
unique and distinctly different from the speech of
Muhammad, a man well known to them. The Qur'an
states that the Prophet was an unlettered man, so if
that had not been true his opponents would surely have
exposed him. There is, however, not a single report to
this effect, and no one denied his illiteracy. At the same
Testament is that of R. Saadias Gaon of 900 CE - more
than 250 years after the death of Prophet Muhammad.
And the oldest Arabic version of the New Testament
was published by Erpenius in 1616 CE - about 1000
years after his death.
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time, no one denied that the Qur'an was unequaled in
eloquence, impact and clarity, including those who
rejected its message.
It was a sign of Muhammad's prophethood that he
was an illiterate man. He had to be, so that he could
never be accused of composing or editing the divine
revelations. This fact also eliminates suspicion that he
had learned what he preached from earlier scriptures.
The information he passed to his people was not
obtained through reading and research; it was a kind of
knowledge that could only have come from the Creator
of the universe.10
It is not difficult to verify that Muhammad did not
possess knowledge of many things mentioned in the
Qur'an, such as historical events, natural phenomena
and future occurrences. The Qur'an even states in
several places that Muhammad and his people did not
know these facts, so again, had it been otherwise, his
adversaries would have capitalized on that claim to
discredit him. Only recently, within the last two
centuries, have advancements in research technology
led to the discovery of facts that had been mentioned
in the Qur'an by the unlettered prophet over fourteen
centuries ago. Among them are these few examples:
10
In addition, the Qur'an, on occasion, reproaches the
Prophet and brings his attention to some unintentional
errors. It is quite unlikely that he would have included
such criticisms of himself had he been its author.
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 The creation of the universe from a single entity and
of life from water: Have those who disbelieved
not considered that the heavens and the earth
were a joined entity, and We separated them and
made from water every living thing?11
 All creation is based on duality, made up of pairs,
counterparts or opposites: And of all things We
created two mates.12
 The different natures of the sun and moon: It is
He [the Creator] who made the sun a shining
light and the moon a derived light and
determined for it phases – that you may know the
number of years and account [of time].13
 The rotation of the earth: He created the heavens
and earth in truth. He wraps the night over the
day and wraps the day over the night.14
11
Qur'an - 21:30.
12
Qur'an-51:49. In contrast, the Creator is one, with no
counterpart and nothing resembling Him in any way.
13
Qur'an-10:5. Other verses (25:61 and 71:16) refer to
the sun as a burning lamp.
14
Qur'an-39:5. The alternate "wrapping" of sunlight and
darkness is caused by the earth's turning in one
direction.
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 The expansion of the universe: And the heaven
We constructed with strength, and indeed, We
are [its] expander.15
The sun is not stationary but moves in a specific
direction for a limited term: And the sun runs [on
course] toward its stopping point.16
These are words that were recited by Muhammad,
the unlettered prophet. Nothing mentioned in the
Qur'an contradicts any established scientific fact, and it
addresses these facts with the precision of a scientist.
Could the most highly literate, well read or scholarly
man of that period, or even of the centuries that
followed, possibly have come up with anything
remotely similar? The answer is obvious.
Although not meant to be a book of scientific facts
as such, the Qur'an mentions certain realities that
would only be recognized and appreciated by men in
later centuries - as undeniable evidence that it was not
the work of Muhammad or of any man, but divine
revelation from the Creator of these phenomena. Being
the final revelation to mankind, God made the Qur'an a
15
Qur'an-51:47. The Creator refers to Himself in the
plural form which denotes power, grandeur and
majesty.
16
Qur'an-36:38. The sun, as a tiny member of this vast
universe is progressing within it toward a final
destination, which indicates an end to the present
creation.
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continuing miracle containing evidences to be
uncovered gradually as men increase in knowledge of
their universe.
Hadith - The teachings of Prophet Muhammad,
apart from the text of the Qur'an, are also available
today and contained in verified records. His sayings,
actions and reactions in every situation throughout his
life were related and recorded by those who actually
witnessed or heard them. A narration of this kind is
called a hadith. Every hadith has two parts: the text and
the list of transmitters. Even when the text seems
correct and logical, it must be supported by an
unbroken chain of reliable reporters going back directly
to the Prophet himself in order to be accepted by
jurists. Scholars carefully scrutinize the reliability of
the transmitters, accepting only those hadiths whose
chain of narrators is known to be completely reliable
and sound. When verified as authentic, these narrations
become a supplement to the Qur'an as the basic
foundation of Islamic legislation.
The science of hadith criticism began at an early
date. The Prophet's companions learned and passed on
his teachings by three methods: memorization, written
records and practice. They not only memorized and
recorded the revelations which made up the Qur'an, but
also committed to memory the exact words used by the
Prophet in his own statements as well as descriptions
of his behavior and character. After his death, as Islam
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was spread by the companions into Asia and North
Africa, this knowledge accompanied them, and their
students faithfully preserved it for following
generations.
As the narrations were subsequently conveyed from
teacher to student, it is a credit to their scholarship that
the narrations were always preceded by a list of
narrators going back to the Prophet himself. This
enabled later scholars to check out each narration and
reject it if the chain of narrators contained anyone who
was unknown or was known to be weak in memory or
prone to error. Only those narrations whose chains
were complete and whose transmitters were
unblemished could actually be attributed to the Prophet
and accepted as authoritative.
This kind of scholarship became all the more
essential in later years when some Muslims began to
forge hadiths to support their own views and spread
them among the common people. Although they
succeeded in their deception for a time, the false
narrations were eventually exposed by hadith specialists.
Their strict and precise methodology enables us today
to know which hadiths are authentic and which ones
are weak and unacceptable as evidence. The great body
of information so conscientiously collected and
thoroughly analyzed for accuracy by Muslim scholars
now fills hundreds of volumes, not to mention the
studies which have developed around it.
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Biography - Along with the large collection of
hadiths, the biography (seerah) of Prophet Muhammad
is well known as a part of recorded history. However,
there is a subtle difference between hadith literature and
the Prophet's biography. His biographers were
historians who, within the first century after his death,
began to gather all the facts they could from the various
sources available. These included descriptions of battles
and other events, descriptions of the Prophet's
character, descriptions of people with whom he came
in contact and various other biographical information.
The early biographers had all they could manage to
collect and record the abundant amount of material,
and they expected that others would assume the task of
confirming its authenticity. Thus, many of their
statements began with the words, "It was said" or
"They claimed", showing that the information had not
yet been systematically verified. This is an expression
of integrity seldom found among conventional
historians.
Unfortunately, due to pressing matters of the time,
research into the narrations was delayed, meaning that
the biographies remained more or less on a par with
other history books; yet they were in accord with one
another on all major events and occurrences. Within the
last century there has been renewed effort by a number
of Muslim scholars to sift through this material, discard
what is unconfirmed and retain that which can be
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verified. For this purpose they often refer the
information to scholars of hadith, whose methodology
is based on strict rules and defined principles. In this
way, every statement given by a biographer can be
evaluated.
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TRANSPARENT PERSONALITY
Throughout its history the world has produced
countless illustrious individuals. But as a rule they were
figures who distinguished themselves in limited areas,
such as political or military leadership. The stories of
earlier prophets have become so polluted with fiction
that an accurate and authentic account of their lives is
no longer available. But this is not the case with
Prophet Muhammad, who accomplished so much in so
many diverse fields. Every detail of his private life and
public speech has been documented and carefully
preserved up to the present day. In fact, no biography
of any human being has been preserved as well as his.
The Prophet's personality was noble and balanced
and his lifestyle was all-encompassing. Within his
sayings and his biography can be found that which
concerns and relates to all people at all times: in ease or
hardship, peace or war, victory or defeat. And within
them can be found every feature of his character; for
example:
The devout worshipper - His greatest pleasure was
in prayer, for that is when a believer is closest to his
Lord. He would stand in prayer at night so long that his
feet would swell, and would weep until his beard was
wet. He used to fast often, usually on specific days of
the week and month. He was constantly aware of his
Lord, remembering Him in every situation and fearing
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His displeasure. He constantly sought forgiveness for
his human errors and confided, "Indeed, I repent to Allah
a hundred times daily."17
His praises and supplications
reflected the highest degree of sincerity and servitude
and the highest aspirations one can have for himself
and others.
He was indifferent to worldly things and content
with little, even though he was eventually granted
victories, war booty and sovereignty over the Arabian
peninsula. He did not refuse the good things of life
when they were available and would be grateful for
them. But when they were not available he would not
seek them out or regret the shortage. He would live
mostly on dates and water and often months passed
when no fire was lit for cooking in his house. He slept
on a simple straw mat and said, "What do I need of this
world? It is like the shade of a tree in which a rider naps at
noon; then he moves on and leaves it."18
But while the Prophet encouraged people to
perform acts of worship, he warned them against going
to extremes in the practice of religion. He disapproved
of taking on acts of voluntary worship beyond what
could be done with ease, in order to prevent
enthusiastic believers from neglecting other
responsibilities or from exhausting themselves
17
Narrated by Ahmad and Muslim.
18
Narrated by Ahmad and at-Tirmidhi.
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physically or spiritually. Rather, he taught moderation in
this respect, and that small works done regularly earn
more reward in the long run than a great amount done
for awhile and later abandoned.
Member of a family and community - Despite his
extraordinary spirituality and indifference to the world,
he was not heedless of central aspects of life nor did he
neglect its duties and responsibilities. He did not forget
that he was a husband, father, grandfather, relative,
neighbor, friend and leader, and that each of these has
obligations toward others. He was a human being, one
that could be pleased, angry, happy or sad. He would
joke with his companions at times, yet not speak except
the truth. When he was angry it did not prevent him
from justice and morality, and when he was saddened
he bore it with patience and acceptance.
He was a husband who, despite of his great
concerns and responsibilities, was fair and just with his
wives,19
pleasing them as much as possible, settling
problems among them, considering their feelings and
appreciating the individuality and circumstances of each
one. Among his wives were those who were young and
19
It is noteworthy that in a world which had previously
allowed men an unlimited number of wives, it was
Islam that came to regulate the practice by limiting the
number of wives to four and establishing the condition
of fair treatment for each. But, for reasons known to
God, the prophets were not restricted to four wives as
are Muslims in general.
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old, a daughter of his sworn enemy and a daughter of
his closest friend. They represented the spectrum of
society. One was occupied with raising orphans, another
was characterized by fasting and praying a great deal at
night, and several were known for scholarship. He
sought good marriages for his daughters and was an
affectionate father to his children and grandchildren.
He was concerned with the rights of relatives, including
the non-Muslims among them. He was loyal to his
friends and companions and observed the rights of
neighbors, even those who were insensitive and abusive.
Head of state, teacher and advisor - He became the
head of an emerging state surrounded on all sides by
enemies. He established political ties with the various
factions among the local inhabitants and drew up a
constitution. He received delegations and sent
messages. He knew that man has a responsibility to
develop the earth and civilize it, and was a perfect
example of balance and moderation. He developed a
well-disciplined nation out of chaotic tribalism and
provided peace in place of war. He advised people to
spend within their means, neither to be so excessive as
to make themselves insolvent, nor to withhold from
those in need. It is said that morals are known during
power and predominance. When the Prophet enjoyed
power and influence, he demonstrated the highest level
of morality, even toward those who opposed him in
combat.
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Commander of the army - Muhammad was a
prophet of mercy and a prophet of battle. His message
was primarily one of mercy, but he was obliged to turn
to battle when certain powers refused mercy and
morality and sought to deprive others of them and of
their natural rights and individual freedoms. He was a
commander who gathered statistics about military
capabilities, sent scouts to gather information and drew
up battle plans. Aware that the Creator had ordained for
every occurrence a cause, he applied this natural law in
order to achieve success. He made full use of all means
available, applied strategies and called upon his Lord
for assistance. After that he could expect divine
support, knowing that he had fulfilled his obligation.
The total number of days the Prophet was required
to spend in defensive warfare comes to less than a year.
His most famous battles did not last for more than one
day, and the total number of the enemy slain during
battle has been recorded at 759. With very few
exceptions, enemy captives and the wounded were
treated with benevolence and justice.20
After the
conquest of Makkah there were no reprisals. Only four
of the enemy were executed, and that was due to their
previous crimes rather than to the fact that they were
captives.
20
When a few zealous Muslims transgressed on
occasion, they were severely rebuked.
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Muhammad was no more than a human being, but
he was a man with a noble mission. During the 23-year
period of his prophethood, he changed the entire
Arabian Peninsula from paganism to worship of the
one true God, from tribal wars to national unity, from
anarchy to disciplined living, from barbarism to the
highest standards of moral excellence. No other man in
history excelled in so many different aspects of life. He
not only taught and established the religion, but
founded a state, initiated numerous political and social
reforms, built a powerful and dynamic society and
completely revolutionized the realm of human thought
and behavior - all within just over two decades.
Some have asserted that the message he brought was
a product of his own mind. But if that was so, why did
he not take credit for it? He could have claimed
supernatural qualities, enjoyed recognition, accepted a
high position of leadership, or at least avoided adversity
and opposition. But Muhammad maintained the
opposite: that he was a human being like everyone else,
that he spoke nothing of his own accord, and that the
Qur'an, the like of which humanity could not produce,
was a message from God, revealed to him by God, to
whom alone belongs all glory and praise. All of the
legislation he pronounced, the principles he taught and
the great achievements for which he could have attained
personal renown and advantage were attributed to the
guidance and support of God alone. At the time of his
30

death in spite of his nation's increasing material wealth,
he possessed nothing of worldly value. His character,
generosity, righteousness and integrity all stand as
irrefutable evidence of his prophethood.
While it was still in its early stages, the Qur'an
disclosed that Islam was indeed a global religion. Allah
addressed His Prophet therein, saying: "And We have
not sent you but as a mercy to [all] the worlds."21
"And We have not sent you except
comprehensively to mankind, as a bringer of good
tidings and a warner, but most of the people do
not know."22
Islam is meant for all people regardless
of race, nationality, cultural or religious background.
The Prophet and his followers made every effort to
spread the message of truth to all nations and peoples.
From the commencement of his mission, his
companions came from a wide range of lands and
races. Among them was Bilal, an African, Suhaib, a
Byzantine, Salman, a Persian and Ibn Salam, a Jewish
scholar. All were united in the brotherhood of faith.23
21
Qur'an - 21:107
22
Qur'an - 34:28
23
The modern Muslim world, from Asia to Africa and into
Europe is further proof that Islam is a universal
message for all mankind - not to mention the fact that
significant numbers of western Europeans and
Americans of all races and ethnic backgrounds are
discovering and entering Islam.
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As the Prophet undertook to follow and teach the
directives that came to him through the divine
revelation, great changes came about in peoples who
would otherwise have been unnoticed by history. But
the resulting historical events are, in themselves, given
less importance by Muslim scholars than the human
factor that caused them - the direct relationship
between the positive attitudes and efforts of men and
the result bestowed upon them by God in the form of
success and blessing in this worldly life, even before
that of the Hereafter.
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SUMMARY OF EVENTS
Before Prophethood - Prophet Muhammad was
born to the tribe of Quraysh in the Arabian city of
Makkah. This city had been built up around the
Ka`bah, the structure built by Prophets Abraham and
Ishmael in response to a divine command. The two
prophets, to whom Muhammad's ancestry is traced, had
dedicated the House for the worship of Allah, the one
true God. But with the passing of centuries, the tribes
of Arabia, while still acknowledging Allah as the
Creator, had turned to polytheism and idol worship.
Some claimed that these idols were intermediaries
between the people and Allah, while others worshipped
Allah as merely one of their many deities. They had
filled and surrounded the Ka`bah with statues, stones
and other objects of worship.
The House of Allah was what made Makkah a
center of commerce as well as one of worship and gave
its people honor among the neighboring tribes. During
the pilgrimage season in particular, the Quraysh hosted
guests and delegations from near and far. As custodians
of the Ka`bah, they were guardians of the idols as well.
Their prestige and authority throughout the Arabian
Peninsula and beyond was derived from this role, and
their business interests necessitated the maintenance of
this tradition.
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A year before the birth of the Prophet, a Christian
army commanded by Abrahah al-Ashram, a ruler of
Yemen, marched to the outskirts of Makkah with the
intention of destroying the Ka`bah. He had hoped to
replace the Ka`bah, the center of worship and
pilgrimage for the Arabs, with a large cathedral he had
built in Sanaa. His army of 60,000 men included a
number of elephants. The army advanced unopposed
until it reached the outskirts of Makkah, and the
Quraysh, powerless to resist, could only hide in the
nearby mountains and wait. Defenseless and in
desperation, they began to supplicate Allah fervently to
protect His House.
The way was clear for the army, led by one huge
elephant, to enter the city and attack the Ka`bah, but
Allah willed otherwise. Every time they urged the
elephant toward Makkah, it refused to advance. They
beat and slashed it with irons, but to no avail. When
turned in the opposite direction it would take off, but
when faced toward Makkah it would kneel and refuse to
move. This went on until there appeared in the sky
great flocks of birds carrying stones in their beaks and
claws. These stones they released on the army, tearing
their skins and infecting them with disease. Many of
the aggressors perished on the spot, and others,
including Abrahah, fled in panic and died on the way
back.
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During a period of difficulty at the outset of his
prophethood, Allah consoled His Messenger with the
following verses from the Qur'an: Have you not
considered how your Lord dealt with the
companions of the elephant? Did He not make
their plan into misguidance? And He sent against
them birds in flocks, striking them with stones of
hard clay. And He made them like chewed up
straw.24
It was a reminder of how Allah had protected
His House from harm while the polytheists and their
idols were helpless to do so. Prophet Muhammad would
also be protected by Allah until his mission was
complete. He was born later in that same year, which
was known to the tribes as "the Year of the Elephant".
Although Allah was still acknowledged in name, the
people of Arabia had all but forgotten the religion of
their forefathers, Abraham and Ishmael. They were
steeped in immoralities and injustices of every kind and
often occupied by bloody tribal feuds. Except for idol
worship and some traditional sentiments of Arab
chivalry, they had no common objective or code of
ethics to guide their conduct. They were a people
plunged in ignorance, in gambling and intoxication,
devotion to idols and committing abominations. They
mistreated their neighbors, buried their female children
alive and as a rule, the strong devoured the weak. It was
24
Qur'an - 105:1-5.
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into this corrupt and tradition centered society that the
Messenger of Allah was born.
Muhammad grew up as an orphan, as his father,
Abdullah, had died before his birth, and his mother,
Aminah, passed away when he was yet six years old. His
grandfather, 'Abdul Muttalib, who had taken the boy
following the death of his mother, himself died two
years later, and the guardianship then went to his son,
Abu Talib, who was an honorable but very poor man.
Muhammad was raised by his uncle with love and care
within his meager circumstances. As a boy, Prophet
Muhammad tended sheep and later made a living
through trade and commerce.
When Muhammad was nine years old, he insisted on
accompanying Abu Talib on a journey to Syria in a
merchant caravan. As the caravan reached the town of
Busra, it halted for a short rest, and there they met a
Christian monk by the name of Baheera. He came out
of his cell to welcome the merchants and prepared a
meal for them. The caravan had attracted Baheera
because of something he had observed from a distance.
When the monk saw the boy, he noticed the signs of
prophethood that he had learned from the scriptures.
He advised Abu Talib to return the youth to his home
and guard him from the Jews, adding that great honor
awaited his nephew. Abu Talib immediately sent
Muhammad back to Makkah.
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Muhammad had no formal education, but his
intelligence, honesty and sincerity made him widely
respected as a young man. Allah had developed his
mind and kept him away from the negative aspects of
pagan society. Since early youth, he was known for
moderation, integrity and a serious sense of
responsibility. His upright nature won him the title of
"al-Ameen", which means "the Trustworthy". He was
skilled in public relations and during reparation of the
Ka`bah managed to avert a major crisis among the
quarrelling tribes. His sense of justice also prompted
him to encourage and participate in the drawing up of a
pact25
among the Makkans for the protection of weaker
members of society from exploitation and oppression
by the powerful. The high moral character of such a
man within a corrupt society attests to the divine will in
preparing him for the prophethood.
At the age of twenty-five, he married Khadijah, a
noble widow of forty. She was a businesswoman, and
like other merchants of Makkah, she would hire men to
transport her goods and engage in trade on her behalf.
Having heard of Muhammad's integrity, she employed
him to accompany her merchandise to Syria. She was
pleased with the profits he brought her and greatly
impressed with his character. She sent someone to
propose marriage to him in spite of having previously
refused many wealthy and influential suitors.
25
Called "Hilful-Fudul".
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Muhammad remained contentedly married to Khadijah
until her death, twenty-five years later. She bore him
two sons, who died in early childhood, and four
daughters, all of whom embraced Islam as adults.
Although the marriage freed him from financial
need, Muhammad had little interest in worldly affairs.
He had always had an instinctive aversion to the
traditional idol worship of his society, and in the period
following his marriage, he turned increasingly to
contemplation, longing to know more about the
religion of his ancestor, the prophet Abraham, and the
truth about Allah. He himself neither sought
prophethood nor had it ever occurred to him. But the
spiritual unrest and dissatisfaction he felt with the way
of life observed around him led him to seek seclusion
in order to contemplate and worship Allah in his own
way. He began to retire to the cave of Hiraa in a
mountain far outside the city for meditation and prayer.
Unaware of what this internal disquiet meant, the
thought that he was about to be honored with
prophethood never crossed his mind.
The Makkan Period - The first signs of
prophethood came in the form of dreams, which
inevitably came true shortly after their occurrence.
Then, at the age of forty, while he was alone as usual in
the cave, the angel Gabriel26
appeared before him,
26
Arabic: Jibreel.
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commanding him to recite. Muhammad replied
truthfully, "I am not one who can recite." He had never
indulged in the recitation of poetry, a favorite pastime
of his contemporaries among the Arabs. The Prophet
related that the angel pressed him forcefully, after
which he released him and said again, "Recite".27
He
replied a second time, “I am not one who can recite.”
The angel again pressed him as before and on releasing
him said, "Recite." When Muhammad replied once
again that he could not recite, the angel pressed him
even more forcefully in the same manner. He then
released him and delivered the first of the revelations
from Allah which he was to receive in portions over a
period of twenty-three years:
"Recite in the name of your Lord who created -
Created man from a clinging clot.
Recite, and your Lord is most generous,
Who taught by the pen -
Taught man that which he knew not."28
The Prophet recited these verses and the angel
departed. This event took place in the middle of the
lunar month of Ramadhan in the year 610 CE. Terrified
at what he had experienced, Muhammad fled to the
27
The word "iqra" can be translated as either "recite" or
"read". Some commentators prefer the latter as it is
known that the Prophet was illiterate.
28
Qur'an - 96:1-5.
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comfort of his wife, Khadijah, who reassured him that
because of his kindness, generosity and righteousness,
Allah would never harm him. She was the first to
believe in his prophethood. She then took him to her
aged cousin, Waraqah bin Nawfal, who had become a
Christian and had knowledge of the earlier scriptures.
When he heard about the extraordinary occurrence he
realized that Muhammad was the long awaited Prophet
of God. He said, "That is the angel Allah sent to
Moses. If only I was younger and could be alive when
your people drive you out." "Will they drive me out?"
asked Muhammad. "Yes", replied Waraqah, "For no
man has ever come with anything like what You have
brought but that he was harmed. If I should live to see
that day, I will support you vigorously." But he died
shortly afterward.
After the initial revelation there was a period of
pause. Commentators suggest that the interruption was
in order to allow the fear in the Prophet's heart to
subside. There are reports to the effect that after that
first experience he doubted his sanity and considered
throwing himself from the peak of a mountain. But the
angel Gabriel would appear to him, saying,
"Muhammad, you are truly the Messenger of Allah."29
Once his anxiety had diminished, Muhammad began
to await return of the revelation and then even to long
29
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for it. He related to his companions how it resumed:
"While I was walking I heard a voice from the heaven. I
lifted my head and there was the angel that had come to
me in Hiraa, seated on a chair between the heaven and
earth. I was terrified of him and returned home. I told
them, 'Wrap me up! Wrap me up!' so they wrapped me
[in garments]. But then Allah, the Exalted, sent down
the words: O you who covers himself, arise and
warn. And your Lord glorify, and your clothing
purify, and contamination avoid. After that the
revelation began to come more frequently and in
succession."30
These preliminary instructions were given to the
Prophet at the commencement of his mission. He was
told what to do and what kind of life to adopt. He was
to forsake the comforts of ordinary life, dedicate
himself to Allah and arise to the awesome task ahead
of him. From that moment on, Prophet Muhammad's
life was never to be the same; it would be a continuous
struggle to fulfill the trust placed upon him by his Lord.
The message he was to impart was that of every
prophet before him: that there is nothing worthy of
worship and obedience except the Mighty and Majestic
God who created this universe and maintains
30
Narrated by al-Bukhari. The Qur'anic verses quoted
are 74:1-5. "Contamination" here refers to spiritual as
well as physical impurity and alludes to polytheism and
idol worship.
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everything in existence. The Prophet was ordered to
issue a warning, which meant ignorance could no longer
be justification for wrongdoing, and that those warned
would be held fully accountable for their actions. He
invited people to belief in Allah as their true God, their
Creator and Sustainer, and to believe in resurrection
after death, the final account and just recompense in an
eternal life. This religion, called "Islam", meant
submission to the will of God by all people, without
any distinction between them. It was a universal call -
all believers were to be brothers and equals.
The Messenger of Allah began with discretion by
imparting the message privately to those close to him
who knew him best and trusted him most. The first
Muslim believer was Khadijah, followed by Zayd, a
slave boy he had freed and adopted as a son, and his
young cousin Ali, who had also been raised in his home.
Next was his closest friend Abu Bakr, through whose
efforts a number of others were convinced of the truth
of Islam. These enthusiastic forerunners of the religion
soon became over forty in number. The word began to
spread within the city that Muhammad was teaching
some sort of new faith. The number of Muslims
continued to increase to the point that curiosity was
aroused among the people of Makkah. But most of
them were yet unconcerned and continued to view the
Prophet and his followers with indifference.
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He would meet with them and teach them regularly
as more and more verses of the Qur'an were revealed in
a fascinating and powerful language. The lives of these
men and women were completely transformed and they
became examples of the highest degree of virtue and
courage. The group of early believers also shared a
strong bond of brotherhood based on the new
consciousness of Allah and their common effort to
spread and teach His religion and way of life. Within
three years the faith was firmly established in the hearts
of the Prophet's companions, and the period of
individual propagation was drawing to a close.
Through the Qur'an, Allah then ordered His
Messenger to take the message to the public, saying:
"And warn your closest kindred."31
This was a
reference to his tribe, the Quraysh, who inhabited
Makkah and the surrounding areas, but it was also an
order to make himself known to all peoples of the
world. Given the tribal mentality of the Makkans, it was
not only natural but prudent to begin public
propagation with his closest kindred, for they were the
ones who would be most likely to support him or at
least defend him as their sense of honor prescribed. It
did not mean, however, that the message was restricted
to the Quraysh, but only that informing them was a
logical first step toward the realization of a long term
goal. It was clear from many verses revealed, even early
31
Qur'an - 26:214.
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ones, that the Prophet's mission was to be a global one.
Several of them which mention the revelation conclude
with: "And it is not but a reminder for the worlds."
After issuing a number of invitations in which he
explained the religion and expressed concern for the
people's destiny, the Prophet issued an alarm call,
mounted the hill of Safa near the Ka`bah and
addressed the crowd that had gathered: "If I was to
inform you that horsemen were in the valley behind this
hill ready to attack you, would you believe me?" The
question was meant to obtain their confirmation of his
honesty, credibility and reliability. They replied, "Yes,
for we have never known you to lie". Having gained
their vote of confidence, he continued, “Indeed, I am a
warner to you of a severe punishment." But his uncle,
Abu Lahab, replied, "May you be ruined for the rest of
the day. Is this what you gathered us for?" And he got
up and left.32
The Prophet of Allah continued to address the
Quraysh in obedience to the command of his Lord:
"And say, "Indeed, I am the clear warner."33
He
would invite them to the mercy of Allah and warn them
to save themselves from the Hellfire, adding that his
kinship would not benefit them before Allah at all, due
32
Thereupon a short chapter of the Qur'an was revealed
which begins: "May the hands of Abu Lahab be ruined,
and ruined is he." (111:1)
33
Qur'an - 15:89.
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to the fact that every individual is accountable for his
deeds. His concern for them was evident in the sadness
he felt upon their rejection of his message, and he
increased his efforts to speak whenever the opportunity
arose.
The Qur'anic revelation came frequently with vivid
descriptions of Paradise and Hellfire, with
encouragement and warning to all those it was to reach.
Allah's Messenger instructed his followers to learn the
verses by heart and those who were skilled in writing to
record them as soon as he recited them. Like his
predecessors among the prophets, he lived and taught
total commitment to the conviction that Allah, the
Creator, was to be worshipped alone, without equals or
associates. He firmly rejected the worship of any
created being and was saddened by the degradation of
humanity resulting from such practices.
The revelations that came to the Prophet during the
Makkan period dealt mainly with matters belief - the
unity and exclusiveness of Allah, His absolute power
and ability, and His mercy. It informed of the
Judgement, the rewards and punishments of the
Hereafter, and the personal responsibility of every soul.
It taught morality, piety, patience, the spirit of sacrifice,
and dependence upon Allah. It comforted the believers
in hardship, giving examples of the difficulties faced by
the earlier prophets in their struggle to re-establish the
worship of Allah on earth. And finally, it reassured
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them that Allah in His wisdom always does what is best.
The early chapters came in powerful language aimed at
awakening the hearts of men who had long been
unaware.
As a rule, any new concept on the rise in society will
be met with a certain apprehensiveness, skepticism and
often, disapproval and opposition. The wider the
disparity between the traditional beliefs and customs
and the newly proposed ideals, the greater the discord
between the two. The message Muhammad brought,
calling on people to reject false deities - stones, idols or
anything else - and to worship Allah exclusively, was in
clear contrast to the ways of those who were satisfied
with their erroneous beliefs, irrational customs and
moral corruption. The worship of Allah alone was
clearly understood by all the Arabs to mean full
obedience to the legislation he was sending down, not
only in regard to religious rites, but in the establishment
of comprehensive moral principles based on justice and
benefit for all. For those in power it would mean some
concession of authority and limitation of worldly
advantages; hence the majority of them refused it
outright.
Despite increasing problems, the Prophet never
ceased to seek out and speak to any who would listen.
The polytheistic traditionalists perceived a threat to
their established way of life and to the authority which
was derived from that social order. The reaction among
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the Quraysh in Makkah was first ridicule and then
persecution of the growing group of Muslims. The
Prophet was then directed: "So declare what you are
commanded and turn away from the polytheists."34
By so doing, believers would now be irrefutably
distinguished from non-believers both in their creed
and in their conduct. The declaration ordered by Allah
was no less than an exposure of the ineffectiveness of
idolatry and superstition supported by clear proofs and
indications.
Unable to deal with such pronouncements coming
from the man they had always referred to as "the
Trustworthy", the Quraysh convened and called upon
the Prophet's uncle and guardian, Abu Talib, to
convince his nephew to cease these menacing activities.
But Abu Talib, while advising him, continued to treat
Muhammad benevolently and to protect him. Nothing
could persuade him to abandon the nephew he loved
like his own sons. Impatient to end the disruption of
their established social order, the influential chiefs of
Makkah attempted to dissuade the Prophet by offering
him wealth and authority in return for the
abandonment of his call to worship one God and the
criticism of their traditions, in particular, idol worship.
Finally, they gave Abu Talib an ultimatum: he must
either prevent his nephew from speaking out or allow
34
Qur'an - 5:94.
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them to deal with him themselves. But even if his uncle
should no longer be willing to shield him, the
Messenger of Allah had no option but to continue in
his mission. He told him, "O uncle, by Allah, if they
were to place the sun in my right hand and the moon in
my left for me to give up this matter, I would not give it
up until Allah makes it successful or else I perish in the
effort." Abu Talib could only say, "Go where you will
and say what you will. By Allah, I will never deliver you
to your enemies."
Criticism of traditions long held sacred and open
denunciation of paganism generated intense enmity
among those firmly attached to their ancestral beliefs.
Their resentment provoked them to violence against
weak members of the society who had accepted Islam.
The leaders of Quraysh persuaded other tribes to take
similar measures against the defenseless and vulnerable
Muslims among them. The attitude of the Quraysh
strongly influenced other Arabs who respected them as
caretakers of the Ka`bah. Many believers were
compelled to endure beatings, shackles and
imprisonment with denial of food and water. Some
were stretched on burning sands with heavy rocks
placed on their chests and some were burned with red
hot irons. Several died as a result of torture, but not
one would renounce his faith.
All attempts to seduce the companions away from
Islam had ended in failure, as did their efforts to stop
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the Prophet from preaching the religion so fearlessly.
As the hostility of the persecutors increased, so did the
number of the Prophet’s followers. The polytheistic
establishment then decided that people visiting Makkah
had to be kept away from the Prophet lest they hear his
words and be convinced by them. They lashed out
against him personally, calling him a liar, a sorcerer and
a poet. They insulted, harassed and abused him in every
manner, disregarding the traditional ties of kinship and
all humanitarian concerns.
Persecution increased to an alarming degree, but the
Prophet restrained his followers from striking back and
counseled patience and forbearance in the face of
hardship until such a time as Allah would show them
the way. Complete trust in the divine promise and
compensation of the Hereafter disciplined the Muslims
and strengthened their will. Finally, in the fifth year of
prophethood, Allah's Messenger gave permission for
his followers to seek refuge in Abyssinia, where they
were received sympathetically by the Negus, a Christian
king who proved to be just and benevolent. It was there
the Muslims found an agreeable environment where
they could reside until the situation at home improved.
A total of eighty-three persons are reported to have
migrated to Abyssinia, some alone and others
accompanied by their families.
The news that Muslims had found peace in
Abyssinia reached Makkah, making the pagan
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establishment all the more angry and frustrated. Their
agents soon arrived at the king's court bearing gifts and
requesting surrender of the refugees. But the Negus
deemed it highly improper to hand over those who had
sought his asylum. When the envoys of the Quraysh
persisted in their demand, presenting him with a
negative portrayal of the religion they professed, he
summoned the Muslims to his court in the presence of
his bishops, and asked: "What is this religion for which
you have forsaken your people?"
Ja`far, a son of Abu Talib and cousin of the
Prophet, arose on behalf of the Muslims and addressed
the ruler, saying, “O King, we were a people absorbed
in ignorance. We worshipped idols, ate dead animals,
committed immoralities, broke ties of relationship,
mistreated our neighbors and exploited the weak. But
then God sent a prophet from among us whose
honesty, truthfulness and trustworthiness we knew. He
invited us to acknowledge the oneness of God, to
worship Him alone and to renounce the stones and
idols we and our forefathers used to worship. He
enjoined us to speak the truth, to fulfill our trusts and
to observe the rights of our relatives and neighbors. He
ordered us to refrain from everything unlawful and
from bloodshed. He forbade us from immoralities,
telling lies, taking the property of orphans and from
speaking ill of chaste women. He ordered us to worship
God alone, without any associate, to perform prayer,
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give the poor-due and observe fasting. We believed in
him and followed him in what he brought us from the
religion of God, so we worshipped God alone without
associating anything with Him. We considered unlawful
what he prohibited and accepted what he permitted.
Hence, our people made enemies of us and tormented
us; they tried to prevent us from our faith and return us
to the worship of idols after we had worshipped God,
and return us to unlawful practices. So when they
oppressed, tortured, restricted and prevented us from
the practice of our religion, we fled to your country,
having chosen you over all others. We have come
seeking your protection and expect we will not be
treated unjustly with you, O King.”
The Negus listened carefully to the words of Ja`far
who had spoken truthfully and frankly, well aware that
Christian beliefs differed somewhat from those he had
expressed. He knew that his words could affect the
outcome of this critical meeting. The king inquired of
Ja`far if he could recite anything that had been
conveyed from God to his prophet, so he recited from
the Qur'an the opening verses of the chapter called
Maryam, in which Allah describes the birth of Prophet
John and the virgin birth of Prophet Jesus to Mary. The
Negus wept as did his bishops. He exclaimed, "Indeed,
this [recitation] and that which Jesus brought came
from a single [source of] light." And he granted asylum
to the Muslims.
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The departure of Muslims from Makkah resulted in
additional persecution for those who remained behind.
Frustration at their failure to stop them led the Quraysh
to increase pressure on Abu Talib to surrender his
nephew. The position of the Quraysh strongly
influenced the other Arab tribes to oppose the
Muslims. The pagan chiefs sent an ultimatum to the
clan of the Prophet, demanding that he should be
declared an outlaw and delivered to them for execution.
Every member, including the polytheists among them,
rejected the demand. Thereupon the chiefs determined
to boycott the extended family of Muhammad and any
who supported them. The Prophet's uncle, Abu Lahab,
left his kinsmen and participated in the boycott in
support of the enemies of Islam.
Men, women and children were deprived of food
and supplies for nearly three years and endured extreme
hardship. They were reduced to eating the leaves of
bushes and suffered terrible misery. Many of them died,
but no one would defect or betray the Prophet. For his
part, the Prophet never ceased reciting the revelations
from Allah and teaching the religion at every
opportunity.35
Finally, a group of non-Muslims from
35
This is a historical refutation of the false claim that
Muhammad was an advocate of nationalism who
represented the hopes and aspirations of the Arabs at
that time. It shows that bonds of faith and common
objective are stronger than those of blood or
nationality.
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different tribes moved by humanitarian sentiment
denounced the unjust and oppressive boycott.
Concurrently, a document declaring the boycott, which
had been hung on the Ka`bah, was devoured by white
ants, leaving only the words "In Your name, O Allah."
Thus the boycott was finally lifted, and many of those
who had been in Abyssinia returned, only to face
renewed persecution later on.
Owing to the long period of suffering, the Prophet's
wife, Khadijah and his protecting uncle and chief of
the tribe, Abu Talib, passed away soon after the boycott
ended. Their death was not only a great personal loss,
but signaled the beginning of another difficult period
for the Prophet of Allah. Abu Lahab, the ardent enemy
of Islam, now succeeded to leadership of the tribe.
The Messenger then decided to make a journey to
the neighboring city of Ta'if for the purpose of
inviting its people to Allah. There he met the chiefs and
leaders, calling upon them to worship God alone, but
the chiefs were rude and insolent. They incited gangs
of youths to harass and throw stones at him and drive
him out of the city. Exhausted and injured, his only fear
was that Allah might be displeased because he had
somehow failed in his duty. During his return while
disheartened and depressed, Gabriel appeared with an
angel who offered to crush the unbelievers of Makkah
between two mountains, but the Prophet replied,
“Rather, I hope that Allah will bring forth from their
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loins those who will worship Him alone without
associating anything with Him.”36
In order to encourage and show favor upon Prophet
Muhammad after the severe trials he had endured, his
Lord honored him through the miraculous night
journey (israa') to Jerusalem and ascension (mi`raaj). It
is mentioned thus in the Qur'an: "Exalted is He who
took His servant by night from the Sacred Mosque
[in Makkah] to the Farthest Mosque [in
Jerusalem], whose surroundings We have blessed,
to show him of Our signs."37
From Jerusalem the Prophet was raised through the
seven heavens during the same night. There he met
several of the former prophets and was shown some of
the greatest signs of God. It was there, as well, that
Allah made five daily prayers obligatory. Details of the
journey were related to the people the following
morning. Muhammad was asked by the disbelievers to
describe Jerusalem as proof to them, which he did
accurately, additionally informing them of a caravan on
its way to Makkah, which arrived at the predicted time.
But in spite of that evidence, most of them refused to -
believe. The believers, however, had no doubt about
this event, certain of the Prophet’s truthfulness.
36
Narrated by al-Bukhari and Muslim.
37
Qur'an - 17:1
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The Messenger of Allah continued to approach
various tribes during their visits to Makkah and to the
Ka`bah, asking them to acknowledge that God alone
was worthy to be worshipped. He would say, “O people,
declare that there is no god other than Allah and you
will attain success.” But Abu Lahab would follow him,
appearing wherever people assembled around him and
shout, “He is misguided and a liar. He wants you to
abandon your gods and goddesses. Do not let him lure
you away from your religion and the religion of your
forefathers.” The Prophet would sometimes inquire of
those present, “Would any man take me among his
people since the Quraysh have prevented me from
conveying the words of my Lord, the Mighty and
Majestic?”38
Then, by the will of God, came the turning point
for Islam. During the pilgrimage season some men
from the northern city of Yathrib heard the Prophet
speaking, accepted the truth of what he said and swore
allegiance to him. They returned with the message to
their city, where more people entered the faith. Islam
spread in Yathrib, and the following year a delegation
was sent to invite the Messenger to their city and
pledge that they would defend him as they would their
own families.
38
Narrated by Ahmad.
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The pagan establishment would never allow Muslims
the freedom to practice their faith. Those who had
endured unbearable conditions in Makkah were at last
given permission to migrate to Yathrib. They moved
quietly in order to avoid confrontation as much as
possible, most being forced to abandon everything they
owned. They left their homeland, their kinsmen and
their properties, all for the cause of God, to uphold
and spread the principles of His religion. But the
Prophet himself remained behind, awaiting a divine
command at the appropriate time, for the primary
concern was to insure continuation of his mission.
The Quraysh, dismayed at the turn of events and the
escape of so many Muslims from under their
jurisdiction, convened once again, determined to end
the challenge to their authority once and for all. About
the same time that Allah directed His Messenger to
emigrate from Makkah, the Quraysh were plotting his
assassination. A member of each clan was to take part
in the collaborated murder in order to avoid retribution
by the heirs against any one of them. However, Allah
inspired His Messenger with perception of the
conspiracy, enabling him to elude his enemies and leave
the city with his close companion, Abu Bakr.
It was only their stubbornness and attachment to
influence and supremacy which prevented the
unbelieving Quraysh from accepting Muhammad's
message of reform. Strangely enough, they had
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entrusted some of their valuables to the care of the
Prophet, evidence that they were well aware of his
integrity. In fact, they had trusted him with their
possessions even while they were opposing him and
plotting his death. Before his departure from Makkah
with his life in danger, the Messenger of Allah
instructed that everything entrusted to his care by them
be returned to the owners.
The Prophet's migration from Makkah to Yathrib is
called the Hijrah.39
All attempts of the Makkan
polytheists to overtake him and prevent it ended in
failure. There are authentic accounts of several
incidents during the journey when the Prophet and his
companion faced grave danger but Allah protected
them miraculously from harm.
Yathrib had been chosen by God to shelter His
Messenger and to serve as a focal point for the
universal call of Islam. Following the Hijrah, it came to
be known as "Madinat ar-Rasul" (City of the
Messenger), or simply, Madinah. Various cultures,
religions and communities flourished in this city in
contrast to Makkah, which was dominated by a single
faith and cultural pattern.
The Madinan Period - Before Islam came to
Madinah, its inhabitants belonged mainly to three
39
This event was later designated as the beginning of the
Islamic calendar.
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communities: the two Arab tribes of `Aus and Khazraj
and the Jews, in whose hands was much of the city's
wealth and who dominated its economy largely through
the practice of monopoly and usury. Rifts between the
two Arab tribes were promoted by the Jews who
profited from money-lending toward war efforts and
the sale of weapons. As a rule, the pagan inhabitants of
Madinah followed the religious and social traditions of
the Quraysh, as they were guardians of the Ka`bah.40
Many of them also tended to respect the Jews and
Christians for the books and the knowledge they
possessed. And since their idol worship was
fundamentally opposed to the message of monotheism,
they viewed the attitude of the "People of the
Scripture" as justification for refusal to accept to the
faith brought by Muhammad.
For their part, the Jews and Christians of the region
were resentful of the Prophet because they felt that
divine scripture should have been revealed to one of
them rather than to an Arab, so the majority were
openly hostile. Jealousy motivated them to join ranks
with the pagans in opposition to Islam even after the
fact of Muhammad's prophethood had become
unmistakably clear.
For several centuries, the Jews had been waiting for
the prophet foretold in their scriptures. They often
40
At that time, the Ka`bah, representing monotheism,
housed 360 idols in and around it.
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spoke of this expectation, and thus it was known to the
Arabs, perhaps indirectly influencing the `Aus and
Khazraj tribes toward recognition of the Messenger
once they heard about him. The number of Muslims
from these two tribes had been steadily increasing.
Upon receiving news of the Prophet's departure from
Makkah they eagerly awaited his arrival. The Muslims
of Madinah welcomed him to their city with excitement
and elation.
Believers continued to migrate from Makkah to
Madinah until the only ones left were those who had
been forcibly detained by the Quraysh. The Muslims of
Madinah assisted the emigrants in a most generous
manner, offering to share with them equally whatever
they possessed, sometimes even depriving themselves
to accommodate their brothers in faith. They were
called Ansaar (Helpers), and the Prophet himself
established a bond of brotherhood between them and
the Muhajirun (Emigrants) in order to unite and
strengthen the emerging Islamic society.
After thirteen years of oppression in Makkah, the
faithful now had a community of their own. The first
undertaking of the Prophet after arriving in Madinah
was to begin construction of a permanent place of
worship, a mosque. He then drew up peace agreements
with the Jews of Madinah and Arab tribes of the
surrounding regions. With consent of the non-Muslim
Arabs, the Jews, Christians and others, he established an
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Islamic state in which justice was guaranteed for all. Its
written constitution - the first of its kind in world
history - defined the rights and duties of both citizens
and head of state and laid down principles of defense
and foreign policy. It acknowledged that Prophet
Muhammad would have the final word on any matter
of disagreement while explicitly recognizing freedom
of religion, particularly for the Jews, to whom the
constitution afforded equality with Muslims in all that
concerned life within the community.
Prior to the spread of Islam in Madinah and arrival
of Allah's Messenger, the Aus and Khazraj as well as
the Jews had agreed to recognize Abdullah bin Ubayy as
their leader, and preparations were being made to
crown him king. So when people began to desert him in
favor of Islam, he perceived that the appearance of the
Prophet in Madinah had deprived him of his kingship
and was filled with rage and jealousy. Since most of the
community were determined to embrace Islam, he went
along with the tide and declared acceptance of it
outwardly while retaining enmity in his heart. All those
who had been ambitious for power and prestige were
similarly outraged at the success of this new movement
which had united the Muhajirun and Ansaar in allegiance
to the Messenger of Allah. These formed a group of
hypocrites who entered the religion deceptively and
worked against it from within.
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Not content with the being rid of their Muslim
citizens, the Quraysh in Makkah contacted Abdullah bin
Ubayy. They sent him an ultimatum demanding that he
hand over or at least expel the Prophet and his
companions, otherwise they would launch a military
offensive that would annihilate his army and take his
women captive. Abdullah bin Ubayy responded
positively to the Makkan polytheists and mobilized his
supporters. On learning of this alliance, the Prophet
advised Abdullah to be more rational and cautioned his
men against being tricked into fighting against their
own kinsmen. The men abandoned the idea so their
chief had to comply, but he remained a dangerous ally
of the angry Quraysh and envious Jews.
The revelation of Qur'anic verses to the Messenger
of Allah continued regularly, providing constant
guidance and direction for him and his followers. The
style of revelation in Madinah was distinct from that of
Makkan verses and dealt with different matters.
Relationships with other peoples were defined and the
believers were repeatedly warned by Allah against both
external enemies and internal weaknesses. The Qur’an
exposed and warned against strategies of the
hypocrites, their hidden agenda and concealed activities.
Divine legislation and instruction was eagerly
awaited and immediately applied within the community
of believers. The verses were being sent down in stages
according to the needs and requirements of specific
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circumstances, giving certainty to the believers that
Allah is aware of all things and that He was with them
during every situation, no matter how difficult. At the
same time, it contained the charter for an Islamic state
as well as universal guidance for all mankind, applicable
to every place and every age and valid until the end of
time. The Qur'an is indeed the lasting miracle of God's
final prophet.
Muslims who were unable to emigrate from Makkah
had become the object of increasing vengeance of the
Quraysh, but still no order to defend or retaliate had
come from Allah. In desperation, the oppressed people
called out to Him to save them from the ever-increasing
persecution. At this precarious juncture, permission was
finally given for the Muslims to fight because of the
injustice done to them.
Provocations and skirmishes were to pave the way
for a major confrontation between the Muslims and the
polytheists. The Makkans threatened to exterminate the
Muslims in their new homeland of Madinah. When the
Prophet received information from reliable sources
attesting to the intrigues and plots being devised by the
enemies of Islam, precautionary measures were taken
and a state of alert was declared.
Then Allah revealed: Fight in the cause of Allah
those who fight you, but do not commit
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aggression. Indeed, Allah does not like
aggressors.41
Thus began the struggle defend the
infant state, to liberate mankind from the tyranny of
other men and to establish true worship of Allah upon
the earth. This is an aspect of the term "jihad". But it is
incorrect to assume that jihad is synonymous with war,
for the word essentially means: a strenuous and sincere
effort on the personal as well as the social level. It is a
struggle to implement good and to remove injustice,
oppression and evil from one's self and one's society.
This effort is a spiritual, social, economic and political
one.42
Trade caravans were essential to the continued
prosperity of the Quraysh. Word reached Madinah that
a caravan returning from Syria laden with goods would
be passing within close range of the city. By
intercepting the caravan the Muslims hoped to assert
their influence and recover a small portion of what
they had been forced to leave behind. However, since it
was a commercial caravan, the Prophet did not make
significant arrangements for fighting. Perceiving the
41
Qur'an - 2:190.
42
For example, one of the highest levels of jihad
mentioned by the Prophet is to speak a word of truth to
a tyrant. Restraining the self from wrongdoing is a form
of jihad, and it also includes social reforms and efforts
to eliminate ignorance, poverty, foreign domination,
racial discrimination, religious persecution and
oppression of every kind.
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possibility of a raid, the caravan's leader sent a call for
help to the Quraysh, who immediately dispatched an
army from Makkah. The result was the Battle of Badr.
Upon seeing the Muslims inadequately equipped and
vastly outnumbered, the Prophet fervently supplicated
his Lord for support. The small band of Muslims
fought valiantly, and as Allah revealed in the Qur'an, He
reinforced them with a thousand angels. The amazing
victory at Badr established the Muslim community as a
political entity and gained it prestige among the
neighboring tribes.
One year later, burning with the desire for revenge,
the Prophet's enemies amassed an army three times
larger than before. Revelation came down from Allah
ordering the believers to defend and strike back.43
The
43
Qur’anic verses concerning battle are often quoted out
of their historical context to allege that Islam
promotes violence and exhorts its followers to kill non-
Muslims. However, these verses, without exception,
address aggressions committed against Muslims
during the time of the Prophet. Jihad in the form of
armed struggle becomes an option only after the
failure of all peaceful measures, and then, it can only
be declared by the religious leadership or head of a
Muslim of state. Moreover, it is subject to strict
regulations. The Messenger emphatically prohibited
the killing of non-combatants, and the Qur'an
instructs: And if they incline to peace, then incline to
it [also] and rely upon Allah. Indeed, He is the
Hearing, the Knowing. (8:61) Islam forbids injustice,
even toward those who oppose the religion. Enmity
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Messenger of Allah decided it would be best to face
them in his own territory, so the armies met at Mount
Uhud. Again the Muslims, whose numbers were small
in comparison, fought courageously. They were on the
verge of victory when a faction of the army, using their
own judgement and disobeying the Prophet's orders,
caused a weakness in the ranks which was exploited by
the enemy. This led to a setback for the Muslims, the
loss of many lives, and the wounding of the Prophet - a
costly mistake but a valuable lesson for the believers.
After the Battle of Badr, one of the Jewish tribal
chiefs proceeded to Makkah to reconfirm his alliance
with the pagans and incite them to a war of revenge.
Following the Battle of Uhud, the same Jewish leader
and his men conspired to assassinate the Prophet by
dropping a large stone on him from the top of a wall,
but Allah again protected His Messenger. In spite of
their treachery, the only demand made of this tribe was
that they leave the region of Madinah.
Two years later, the Quraysh amassed an even larger
force and made alliances with other pagan tribes and
the exiled Jewish clans as well as the Jews who
remained inside Madinah. They did not hesitate to
violate their agreement with the Prophet since they
toward any people or nation should never provoke
Muslims to commit aggression against them, oppress
them or disregard their rights, as stated in the Qur'an
(See 5:8).
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expected his defeat at the hands of the powerful
alliance. The coalition planned and mobilized for an
invasion.
Upon obtaining this information, the Prophet and
his companions prepared for defense of Madinah. They
spent days and nights digging a trench around the
vulnerable part of the city to keep the attacking armies
at bay. The coalition of enemy forces besieged the city
for three weeks. There were also enemies from within -
the Jews who had defected and Arab hypocrites secretly
working against the state. After a tense and difficult
period in which their defense was nearly broken, the
Muslims turned in fervent supplication to their Lord.
Thereupon, Allah sent a violent wind against the enemy
camp, wrecking havoc therein, terrifying them and
forcing them to withdraw. This encounter, known as the
Battle of al-Khandaq (or al-Ahzaab), was the last
attempt by the Quraysh to destroy the Muslim base.
In the following period it was necessary to subdue
the Jews, who had violated their treaty with the state, as
well as those polytheistic tribes which were a continuing
threat. But during this time as well, many of the
neighboring tribes, hearing of the "new" religion and
sending emissaries to inquire about it, entered Islam.
This active period also witnessed several of the
Prophet's marriages, all of which were contracted for
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political and social reasons and out of mercy for
widows who had suffered for the cause of Islam.44
In the sixth year after the Hijrah the Prophet and a
large company of his companions set out for Makkah
with the intention of performing the rites of Umrah.45
Alarmed at growing Muslim influence, the Quraysh
sought to prevent them, and met them a short distance
from Makkah. After a session of difficult negotiations,
they established a ten year agreement, called the Truce
of Hudaybiyyah. Its conditions may be summarized as
follows:
 Both parties would observe a state of peace and not
interfere with the free movement of the other.
 Every tribe would be allowed to enter into an
alliance with either party and become a participant
in the treaty.
 The Umrah would be postponed until the following
year. At that time, the Muslims would be permitted
to stay in Makkah for three days only.
44
After the death of Khadijah and before the Hijrah, the
Prophet married Sawdah, a widow, and A'ishah, the
daughter of his closest companion, Abu Bakr. The rest
of his marriages took place after his residence in
Madinah.
45
The lesser pilgrimage to the Ka`bah, which may be
done at any time of the year.
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 Any man leaving the Quraysh to join the Muslims
must be sent back, but any man coming from the
Muslims to Quraysh would not be sent back.
The Quraysh of Makkah were pleased with this
treaty so seemingly to their advantage. Although they
were reluctant to accept its terms and viewed it as a
setback, the companions complied out of faith in their
prophet, who had agreed to the conditions. But Allah
distinctly referred to it in the Qur'an as a "clear
victory", and those who had first considered it a
concession came to understand its benefit and wisdom
thereafter. This truce was, in fact, a formal recognition
of the Muslim state and of the right of all people to
practice and invite others to their religion.
The following year Makkah was temporarily
evacuated by the Quraysh, and the Messenger with 2000
of his followers were allowed to perform Umrah.
Observing them from the surrounding hills, the
Makkans were impressed by the sight, and many
conversions to Islam took place.
Even before the Treaty of Hudaybiyyah and despite
his demanding responsibilities as head of state, the
Prophet had been resolutely teaching the religion
ordained by Allah. But it was as yet confined to the
region of Madinah due to the belligerent activities of
the Quraysh and their widespread influence. The ten-
year truce provided a cessation of hostilities between
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the Quraysh and Muslims during which the Prophet
could freely send his representatives on missions to
make the religion known throughout the Arabian
peninsula. This he did with remarkable results.
Among the objections to Islam cited by pagan chiefs
who rejected any concept of accountability for their
actions was belief in the Hereafter and its balance of just
compensation. They asserted that restoration of life after
death is impossible, simply because no man had ever
witnessed it. But the Qur'anic verses recited by the
Prophet offered the logical answer that the present
creation is in itself a clear sign of Allah's ability to create
and re-create as He wills. "Is not He who created the heavens
and earth able to create the likes of them?46
Do they not see that
Allah, who created the heavens and earth and did not fail in their
creation, is able to give life to the dead?47
Does man not remember
that We created him before, while he was nothing?48
And you have
already known the first creation, so will you not be reminded?"49
Many found this reasoning compelling enough to dispel all
doubt. Other issues of faith were progressively being
resolved in the same way - through divine revelation to the
Messenger of Allah.
46
Qur'an - 36:81
47
Qur'an - 46:33
48
Qur'an - 19:67 It is to be noted that God's reference to
Himself as "We" in many Qur'anic verses is understood
in the Arabic language to denote grandeur and power,
not plurality.
49
Qur'an - 56:62
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As he was commissioned by Allah to address all of
mankind, Prophet Muhammad campaigned intently for
the return to pure monotheism and to divinely ordained
moral values among the peoples of the world. Profiting
from the period of peace, he now launched an intensive
program for the propagation of Islam and extended his
message into lands beyond the frontiers of Arabia. He
sent emissaries who, in addition to their dedication and
extensive knowledge of the religion, were acquainted
with the culture and language of the peoples to whom
they were sent. The Prophet dispatched letters to rulers
of Byzantium, Persia, Abyssinia, Egypt, Damascus,
Bahrain, Yamamah, Oman and other provinces, some
of whom responded favorably while others refused out
of arrogance or fear of losing power.
Because common people are likely to follow the
customs, ideologies and incentives of their leaders, the
Messenger of Allah addressed several letters to the
most influential rulers of neighboring nations and
empires, inviting them to Islam. Only a prophet of God
sent on a divine mission would dare to summon
imperious autocrats to accept his prophethood. Such a
man could not harbor the least doubt about the success
of his sacred mission. His conviction regarding the
support and capability of his Lord was such that the
proudest sovereign did not appear to him anything
more than a puppet whose strings were held in the
hand of Allah. Whatever responses he received, the
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Prophet and his message had now been acknowledged
by the major powers of the day.
The universal nature of Islam was confirmed early
in the Prophet's mission, while a small number of his
followers were being oppressed in Makkah. At that time
Allah had revealed: "And We have not sent you
except as a mercy for the worlds."50
Again, while yet
in Makkah, Allah instructed him: Say, "O mankind,
indeed I am the Messenger of Allah to you all,
[from Him] to whom belongs the dominion of the
heavens and the earth. There is no god except
Him; He gives life and causes death. So believe in
Allah and His Messenger, the unlettered prophet,
who believes in Allah and His words, and follow
him that you may be guided."51
Of the communications sent to foreign heads of
state by the Prophet, those to the Negus (King of
Abyssinia), to Heraclius (Byzantine Emperor), to the
Muqawqis (Ruler of the Copts in Egypt) and to
Chosroes (Emperor of Persia), and are the most well-
known. Each of his letters began in the name of Allah,
and their substance may be summarized as follows:
 From Muhammad, Messenger of God, to the Negus,
Grand Ruler of Abyssinia:
50
Qur'an - 21:107. Again, "We" denotes the grandeur
and power of Allah.
51
Qur'an - 7:158.
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Peace be upon him who follows right guidance. I praise
Allah (God), other than whom there is no deity, and I
testify that Jesus, the son of Mary, is the Spirit of God,
and His Word which He sent to Mary, the good and
pure virgin. She conceived Jesus through His spirit and
His breath just as He created Adam by His hand and
His breath. I invite you to God, who is one without any
associate, and to His obedience, and to follow me and
believe in what has come to me, for I am the Messenger
of God. I invite you and your men to God, the Mighty
and Majestic. I have communicated this, so accept my
advice.52
 From Muhammad, Messenger of God, to Heraclius,
Emperor of Rome:
Peace be upon him who follows right guidance. I
hereby invite you to Islam. Accept Islam; you will be in
peace and God will give you your reward doubled. But
if you do not, the sin of your subjects will [also] be
upon you. "O People of the Scripture, come to a word that is
equitable between us and you – that we will not worship except
Allah and not associate anything with Him and not take one
another as lords instead of Allah."53
52
The Negus replied positively and embraced Islam.
53
The Qur'anic verse quoted is 3:64. The letter
addressed to the Muqawqis in Egypt was worded
similarly. Both Christian rulers acknowledged the truth
of the message but worldly concerns prevented them
from entering Islam.
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 From Muhammad, Messenger of God, to Chosroes,
Emperor of Persia:
Peace be upon him who follows right guidance, believes
in God and His Messenger and testifies that there is no
god but Allah alone with no associate, and that
Muhammad is His servant and messenger. I invite you
to God, for I am the Messenger of God to all people,
to warn those who are alive and verify [His] decree
against the disbelievers. Accept Islam and you will be in
peace. But if you refuse, the sin of the fire worshippers
will [also] be upon you.54
Not even three years had passed following the
Treaty of Hudaybiyyah when the Quraysh violated their
obligations.55
Their attempts to deceive the Prophet
about the matter failed, and in the eighth year after the
Hijrah a Muslim army of 10,000 led by the Prophet of
Allah marched towards Makkah. Nearing the city, the
Prophet's uncle, Abbas, encountered Abu Sufyan, then
54
Upon receipt of the letter, Chosroes angrily tore it up
and ill-treated the Prophet's envoy. The Prophet
remarked that his empire would soon be torn up. This
occurred within a period of eight years as it fell bit by
bit to the advancing Muslims and most of the
population entered Islam.
55
Prophet Muhammad always adhered to the terms of
treaties of which he was a party. He honored all
promises and pacts and ordered his followers to do the
same. Among the cardinal principles of his policy was
that whenever he made an agreement, he abided by it
strictly until it was violated by an enemy.
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leader of the Quraysh, and advised him to join the
Prophet and avert bloodshed. Abu Sufyan accompanied
him to the Prophet's campsite and declared his
acceptance of Islam. In a gesture of generosity, the
Prophet promised that anyone who entered the house
of Abu Sufyan would be safe, as well as those who
entered the Sacred Mosque in which was the Ka`bah.
The leader of the Quraysh returned to Makkah,
warning his people that resistance would be of no avail
against the Muslim forces. So they apprehensively
awaited the army's approach.
The army of companions had been divided into two
factions, one led by the Prophet and one by his brilliant
commander, Khalid bin al-Waleed. Khalid's faction was
met by allies of the Quraysh who attempted to prevent
them from entering the city but were easily overcome.
The Prophet's faction met no resistance at all. In a
manner so unlike that of an arrogant conqueror,
Prophet Muhammad entered the city whose people had
been a source of abuse and injury for twenty years.
Bowing humbly, he gave thanks to Allah for His great
favor and the victory for Islam.
The Ka`bah, built for Allah and the very symbol of
monotheism, had been turned into a house of idols and
images, housing 360 objects of worship in and around
it. Upon entering Makkah, Prophet Muhammad
proceeded to the House of Allah. He circled it seven
times as prescribed, while breaking the idols in his path
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and reciting: "The truth has come and falsehood has perished.
Indeed, falsehood [by nature] is bound to perish."56
The door
of the Ka`bah was opened and Allah's Messenger had
the pictures within it effaced and all the idols destroyed,
thereby purifying the House for the worship of Allah
alone, as it was always meant to be. He then entered
and prayed to his Lord inside the Ka`bah.
Then he came out, returned the key to its traditional
custodian and addressed the Quraysh, saying, "What do
you suppose I should do with you?" In spite of their
former animosity, they knew him. They replied, "What
is good. You are a generous brother and the son of a
generous brother." Said the Messenger of Allah, "No
blame will there be on you today. Go, for you are free."
Thus did Almighty Allah open the hearts of the
people to Islam. After observing that justice was truly
established, the former enemies came to the Prophet,
asking for forgiveness and declaring their commitment
to Islam. And he accepted them all. Even those who
had joined the Muslims initially for worldly advantage
or material gain now accepted the religion from their
hearts, dedicating themselves sincerely to Allah.
The Prophet remained in Makkah for nineteen days
during which he gave numerous addresses, teaching the
religion and explaining its legislation. He also sent
deputies to destroy the temples of pagan gods in the
56
Qur'an - 17:81.
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areas surrounding the city and received delegations and
individuals pledging allegiance to Allah and His
Messenger. The liberation and complete transformation
of Makkah was accomplished within these few days.
However, the neighboring city of Ta'if remained
hostile and was determined to defend its idols. They
also aspired to defeat the Muslims in order to replace
the Quraysh as custodians of the Ka`bah. Their armies
assembled and advanced toward Makkah. In order to
avoid bloodshed in the vicinity of the Ka`bah, the
Prophet led his forces out of the city to meet them.
They were made up of the 10,000 who had
accompanied him from Madinah joined by another
2000 from the newly converted youths of Makkah. A
bit overconfident due to their now greater numbers, the
Muslims were at first somewhat careless in this
encounter, leading to losses and the wounding of the
Prophet. Yet, in the end they were victorious by the will
of Allah. Again, no retribution was carried out against
the people of Ta'if.
Fearing the expansion of the Prophet's influence
and authority in Arabia, the oppressive Byzantine
Empire amassed troops in preparation for an attack. In
response to this, the Prophet organized a march to the
north. The long and difficult journey was yet another
test for the believers, and upon finally reaching the
settlement of Tabuk, they found the Romans had
withdrawn. Not long after the Prophet's death, the
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mighty empires of Rome and Persia were defeated,
liberating the peoples under their occupation who
gladly sought refuge in the justice of Islam.
In the tenth year following the Hijrah, a great
multitude of Muslims from Madinah joined by others
from every part of the Arabian Peninsula
accompanied the Messenger of Allah to Makkah to
perform the rites of Hajj.57
It was during this pilgrimage that Allah revealed
verses which alluded to the fact that Prophet
Muhammad's mission on earth was completed and that
the time of his death was near. And it was then that he
gave what is known as his "farewell address" in which
he clarified and confirmed many aspects of the law and
in which he called for justice to all people.
He explained the fundamental principles of Islam
and denounced polytheism and ignorance. He declared
life, honor and property to be inviolable and that all
practices of the pagan past were now abolished. He
addressed the rights of women and servants. He
requested those present to pass on what they had heard
to those who were absent, finally inquiring of them,
"Have I conveyed the message?" Upon hearing their
unanimous reply to the affirmative, he concluded, "O
Allah, witness it." After the pilgrimage the Prophet
57
The greater pilgrimage, required of every Muslim who
is physically and financially able once in a lifetime.
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remained in Makkah for ten days and then returned to
Madinah.
The greatest longing of Prophet Muhammad was to
meet his Lord, and now Allah was to permit him to
leave this transitory world of test and trial for the
eternal home where his wish would be fulfilled. The
Prophet had completed his work on earth and
discharged his trust. Early in the eleventh year he
became ill. Perceiving the end was near, he addressed
the people, inquiring whether he had wronged anyone
or owed something to anyone, not wishing to leave
behind the least liability. He continued to offer advice
and warnings and to lead the people in congregational
prayer. Finally, pain and fever so weakened him that he
ordered Abu Bakr to lead the prayer in his place. He
passed away three days later.
The companions were profoundly grieved, not only
by the loss of their beloved Prophet but also because
they knew there would be no further revelation from
Allah. But as Abu Bakr declared to those still in shock
and disbelief at the news, "If any worshipped
Muhammad, Muhammad is dead. But whoever
worships Allah, Allah is the Ever-Living, who will never
die." And he recited the verse: "Muhammad is not
but a messenger. Many messengers have passed on
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before him. So if he was to die or be killed would
you turn back on your heels [to disbelief]?"58
At the time of the Prophet's death, most inhabitants
of the Arabian Peninsula and the southern regions of
Iraq and Palestine had voluntarily embraced Islam.
Those Christians, Jews and Persians who remained
attached to their own religions were granted freedom
of belief as well as judicial, juridical and cultural
autonomy. On numerous occasions he had upheld and
emphasized the rights of non-Muslim citizens, and had
said, "Whoever harms a non-Muslim [within our state]
will have me as his adversary, and I will be his adversary
on the Day of Resurrection."59
Muhammad was sent as a mercy from God to all of
mankind. To posterity he left a creed of pure
monotheism including comprehensive legislation based
on a system of moral values. The teachings of God's
final messenger live on through the authentic narrations
found in volumes of hadith literature. Second only to
the Qur'an, these narrations are held as proof in any
cases of doubt or disagreement about what is allowed,
prohibited or preferable within the religion, since the
Prophet's authority is derived from the divine will.60
58
Qur'an - 3:144.
59
60
In addition to the verses commanding him to convey
and explain His message, Allah stated about His
Messenger: He does not speak of his own inclination. It
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PART TWO
ASPECTS OF THE PROPHET'S SUNNAH
In his farewell address during the Hajj, the
Messenger of Allah informed the large gathering of
Muslims and all future generations that they would not
fall into error so long as they adhered to the Book of
Allah (the Qur'an) and Sunnah of His Prophet.
"Sunnah" in Islamic terminology means the divinely
ordained way or method followed by Prophet
Muhammad, and is derived from the body of saheeh
(authentic) and hasan (acceptable) hadith literature. In
turn, the Prophet's Sunnah is followed by Muslims as
the best means to obtain Allah's approval and His
reward in the life to come.
The Sunnah is known through study of the
confirmed narrations and the explanation of their
meanings and proper application by qualified and
trustworthy Muslim scholars. The study of hadiths is
aimed at correctly understanding the rulings and
lessons they contain, for they deal with what is
obligatory, permitted or prohibited and demonstrate
correct methods of worship. They also reveal the core
aspects of belief, mentality and behavior expected of
human beings by their Creator. Unfortunately, much of
the latter has been disregarded within Muslim
is not but an inspiration revealed. (53:3-4)
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populations of recent times. But the fact remains that
all prophetic observations were spoken and recorded
for the very reason that they are important elements of
the religion, and as such cannot be ignored.
Several verses of the Qur'an order obedience to the
Messenger as a manifestation of obedience to Allah.
Muslim scholars all agree that obedience to the Prophet
after his death is in adherence to his Sunnah. The final
Messenger was sent not only to pass on the message as
Allah revealed it to him, but to explain it and put it into
practice as an appropriate pattern of conduct that is
not beyond the capabilities of ordinary human beings.
Hadith narrations illustrate how he exemplified and
elaborated on the principles laid down in the Qur'an,
providing guidelines for their correct interpretation and
application. For example, in the Qur'an, Allah orders
prayer. But it is from the Sunnah that one learns the
times and conditions for prayer and how to perform it.
In fact, everything in the Sunnah was directly or
indirectly addressed by Allah in the Qur'an. And the
entire Sunnah is included in the verse which orders:
Whatever the Messenger has given you - take; and
what he has forbidden you - desist.61
The Prophet's Sunnah, when taken in entirety, offers
a balanced view of the Islamic faith, worship, education
and discipline he advocated, one that compliments and
61
Qur'an - 59:7.
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completes the basic religious obligations that every
Muslim is required to observe and obey. Beyond
statements of legal rulings and merits of worship, his
sayings reflect particular objectives of Islam.
In the following sections, statements of Prophet
Muhammad are given in italics. All of them have been
confirmed as authentic by scholars of hadith, and their
narrators and degree of acceptability are cited in
footnotes.62
People can benefit greatly by reflecting
upon these words, relating them to their own situations
and putting them into practice whenever possible. For
the Sunnah relates to contemporary human existence,
and indeed remains valid for all time to come as the
foundation for a higher plane of civilization.
In the Realm of Belief
In addition to the basic pillars of faith,63
the Islamic
creed of required beliefs includes everything stated as
fact in the Qur'an and in the verified hadiths of
Prophet Muhammad. The Messenger of Allah passed
on some interesting and vital information about God
and His creation, about the nature of His religion and
about experiences of man during his worldly life and
the results he will find in the eternal life to come.
62
Hadiths narrated by al-Bukhari or by Muslim are
almost always graded as saheeh (authentic).
63
Which are: belief in God, His angels, His books, His
messengers, the Last Day and predestination.
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Knowledge of these realities provides a healthy
perspective of the world as well as a basis for dealing
with an increasingly challenging and often stressful
existence.
Prophet Muhammad was a human being, and as
such, he had no knowledge outside of that granted to
him by Allah. However, as a sign of his prophethood
he was provided with particular information through
divine inspiration that others did not possess.
Describing the beginning of creation, he said:
There was Allah, and there was nothing other than Him.
His Throne was over water, and He wrote everything in the
register, and He created the heavens and the earth.64
The first
thing Allah created was the pen, and He said to it, "Write." It
said, "O Lord, what shall I write?" He said, "Write the
destiny - what has been and whatever will be forever."65
When
Allah created the creation, He wrote in the register that is with
Him above the Throne, "My mercy overcomes My anger." 66
Divine mercy will be fully manifested for believers in
the life to come. But even in this world it is often
evident in subtle ways. While everyone can expect to
suffer a certain degree of physical and mental distress
during his lifetime on earth, a Muslim believer benefits
from the misfortunes and hardships of worldly life
64
65
Narrated by at-Tirmidhi - saheeh.
66
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whenever he endures them patiently, anticipating full
compensation with additional bounty in the greater,
eternal life. Allah's Messenger declared:
Paradise is surrounded by difficulties and the Hellfire is
surrounded by desires.67
The world is a prison for the believer
and a paradise for the unbeliever.68
No person has been provided
with anything better or more comprehensive than patience.69
For the believer, patience to endure difficulties and
the temporary restrictions of this world, deferring
immediate satisfaction for a greater aim results in the
attainment of complete gratification in the next life.
He is aware that there is no benefit in anger or
impatience, and that on the contrary, trials and
afflictions are opportunities to earn unlimited rewards
through forbearance and prudent behavior. The
Prophet gave insight into such matters:
No Muslim is afflicted by worry, distress, fatigue or illness,
even the prick of a thorn, but that Allah will remove through it
some of his sins.70
A man is given trials according to his
67
68
Narrated by Ahmad and Muslim. Believers restrict
themselves from unlawful pleasures during the worldly
life out of fear and love of Allah, while criminals and
sinners might enjoy their present temporary existence
to the full, but in the next life they will pay the price of
transgressions.
69
Narrated by Al-Hakim - saheeh.
70
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religion. If there is firmness in his religion his trial is increased;
but if there is weakness in his religion, then it is lightened.
Tribulations remain with the servant until he walks upon the
earth having no sin left upon him.71
Amazing is the affair of a believer; all of it is good, and
that is for no one but the believer. When he is touched with
benefit he is grateful and that is best for him. And when he is
touched by misfortune he is patient and that is best for him.72
Nothing afflicts a believer of weariness, grief, prolonged suffering
or even a concern that worries him but that Allah removes
thereby some of his misdeeds.73
The Messenger informed people of another
important aspect of divine mercy. Because Allah is
entirely familiar with each of His servants and
completely aware of their aims and intentions, they will
never be misunderstood by their Lord at the time of
Judgement, and therefore can expect from Him
absolute and perfect justice.
Allah, the Exalted, has overlooked for my people the error
[they committed], what was forgotten [by them] and what they
were compelled to do.74
71
Narrated by at-Tirmidhi - hasan-saheeh.
72
Narrated by Muslim.
73
74
Narrated by Ahmad - saheeh. This assumes that the
overall mind-set of believers is one of righteousness, so
that what is done without their conscious intent is
overlooked.
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The reference here is specifically to that which is
done or neglected unintentionally, because obviously,
deliberate premeditated transgressions are never
overlooked by Allah. Justice demands that they be
subject to account on the Day of Judgement unless the
wrongdoer repents from the sin sincerely before his
death.
The Prophet often reminded man of his Creator's
perfect awareness of his every deed, word, thought and
intent. Through such knowledge one can avoid
inappropriate thoughts and actions and can mentally
interact with his Lord in a positive way throughout his
life.
Allah does not look at your bodies or faces, but He looks at
your hearts and deeds.75
Get to know Allah in times of ease
and He will know you in times of difficulty"76
Whoever would like to meet Allah - Allah will like to meet
him. And whoever would not like to meet Allah - Allah will
not like to meet him.77
Allah, the Exalted has said, "I am
with My servant when he thinks of Me; so let him think of Me
whatever he will."78
75
Narrated by Muslim.
76
i.e., His help will be near. Narrated by Ahmad -
saheeh.
77
78
Narrated by Ahmad, at-Tabarani and al-Hakim -
saheeh.
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The non-believer thinks negatively of his Lord,
assuming that He does not exist or that He created man
unjustly for no purpose. Hence, he has no desire to
meet Him. And at the time of death he will dislike that
meeting intensely and fear it, for then he will have
become fully aware that all he had previously denied is
an inescapable reality. In contrast, the righteous believer
cannot but think most highly of Allah. He is eager to
meet Him and to experience His justice, mercy and
approval. Another narration gives him encouragement
and reassurance:
Allah, the Exalted has said, "I am with my [righteous]
servant when he thinks of Me, and I am with him when he
remembers Me. So if he remembers Me to himself I remember
him to Myself, and if he remembers Me in a company I
remember him in a company better than them. If he approaches
Me a hand span I approach him an arm's length. And if he
approaches Me an arm's length I approach him the expanse of
open arms. If he comes to Me walking I come to him
running."79
The Prophet added, "The comparison of one who
remembers Allah and one who does not is like that of the living
and the dead"80
And he himself used to supplicate, "O
79
Obviously, since the Creator bears no resemblance to
His creation, the meaning is not to be taken in a
physical sense. Narrated by al-Bukhari and Muslim.
80
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Allah, help me to remember You, to be grateful to You and to
worship You well."81
He also encouraged study, contemplation and
reflection upon life and the occurrences which affect
individuals, communities and nations.
For everything there is a reality, and a servant does not
attain the reality of faith until he knows that whatever struck
him could not have missed him and whatever missed him could
not have struck him.82
For whomever Allah wishes good, He
gives him understanding of the religion.83
The Messenger was aware that Allah, the Mighty and
Majestic, has subjected His creation to certain natural
laws. There are physical laws governing the operation
of the entire universe from the huge galaxies to the
tiniest atoms. There are laws governing life and death.
And there laws governing occurrences in the present
existence and others created for the Hereafter.
The present universe and everything that happens
within it is due to the Creator's law of cause and effect.
It began when Allah, the primary cause of all things,
willed to bring it into existence, and thus it was created.
And when He willed to give man the freedom to choose
and follow his own course in life, He informed him that
naturally, according to this same law, there would be
81
Narrated by Ahmad - saheeh
82
Narrated by Ahmad - saheeh.
83
88

consequences for his actions in both this life and the
next. And He warned in the Qur'an:
Whatever strikes you of disaster - it is for what
your hands have earned; and He pardons much.84
And beware of a trial that will not strike those
who have wronged among you exclusively, and
know that Allah is severe in penalty.85
84
Qur'an - 42:30.
85
Qur'an - 8:25.
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The Messenger explained:
When Allah sends down punishment on a people, it afflicts
whoever is among them; but then they will be resurrected
[individually] according to their deeds.86
Thus, during the period of worldly existence, the
condition of any people or nation is determined by its
majority. The Muslim nation is no exception. Whenever
most Muslims were conscious of Allah, obedient to
Him, honest and productive, their society reflected
these values, and consequently justice and prosperity
prevailed. The few who deviated and departed from the
right path did not have a noticeable effect on
community wellbeing. On the other hand, when great
numbers of people forgot Allah, became self-serving,
irresponsible and corrupt, Allah allowed their societies
to decline accordingly. The righteous but weak minority
could neither prevent the outcome nor escape its
overall effect.
In the Hereafter, however, the results of good and
evil are manifested for every person individually, as
stated in the hadith. Each one will be precisely judged
and justly compensated according to Allah's perfect
knowledge of his general attitude and unique situation
during his period of existence on the earth.
Thus, Islam is not based on magic formulas or
wishful thinking. Benefit and advantage are
86
Narrated by Ahmad and al-Bukhari.
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accomplished through planning and persistent effort
while neglect allows dissolution and decline. This is true
for everyone, believers and non-believers alike. The
Prophet disclosed:
Allah does not punish ordinary people for the deeds of
leaders until the leaders do that which the people are able to
correct but they do not correct it. That is when Allah will permit
the destruction of both the people and the leaders.87
When
people see wrongdoing and do not correct it or see an oppressor
and do not prevent him, Allah will be ready to include them all
in His penalty.88
Nonetheless, he supplicated to his Lord for the just
remuneration of rulers, administrators and others in
responsible positions according to their conduct: "O
Allah, whoever has been given authority over my people and
makes difficulty for them, then make difficulty for him, and
whoever has been given authority over my people and is
considerate of them, then be considerate of him.89
This is
general for all time to come, and the Messenger's
supplications have never gone unanswered.
Allah, the Exalted, revealed to Prophet Muhammad
that He has given man a position of responsibility upon
the earth, to improve and develop it and to enhance the
87
Narrated by at-Tabarani.
88
Narrated by Ahmad, Abu Dawud and at-Tirmidhi -
saheeh.
89
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quality of human life. The early Muslims trained and
educated by the Messenger were fully conscious that
there is a cause for every occurrence; therefore, they
utilized the natural laws established by Allah to achieve
success. They dedicated themselves to the cause of
Allah and employed only lawful methods to build their
society and accomplish their objectives. They planned
ahead, prepared well, anticipated dangers, practiced
caution, applied statistics and strategies, and made
maximum use of their minds and of available material
means. Then they trusted and relied upon Allah, never
forgetting that the result of every affair is in His hands
and achieved by His permission.
Prophet Muhammad was much concerned with the
welfare of all people, yet he had to inform them that
Allah guides only those who are willing to be guided:
The example of that with which Allah has sent me of
guidance and knowledge is like a rain that falls on the ground,
part of which is good, absorbing the water and producing much
pasture and grassland. And within it [i.e., this area] are basins
retaining water whereby Allah gives benefit to the people - they
drink from them and irrigate and cultivate. Yet, it falls also on
another [area] which is but barren valleys that do not retain
water nor do they produce pasture. This is the example of one
who is knowledgeable in the religion of Allah and benefits from
that with which Allah has sent me, so he learns and teaches, and
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of one who pays no attention to it and does not accept the
guidance of Allah with which I have been sent.90
Even for the believer, adherence to the straight path
is not always easy. Throughout the worldly life, people
commonly have to struggle with negative thoughts and
suggestions. But Allah's Messenger directed his
followers how to deal with such matters:
Strive for that which benefits you, seek help from Allah and
do not give up. If something should afflict you, do not say, "If
only I had done that, [the result] would have been such and
such." But say, "What Allah decreed and willed He has done",
for "if" opens the way for Satan.91
Allah, the Exalted, has overlooked for my people that which
occurs to one's mind as long as he does not speak of it or act
upon it.92
A faction of my community shall remain clearly [standing]
on the truth. They will not be harmed by those who forsake them
until the decree of Allah comes.93
Remember often the destroyer of pleasures - death. For no
one will remember it during a difficult time but that it will make
it easier for him, and no one will remember it during a good time
but that it will narrow it for him.94
90
91
Narrated by Muslim.
92
93
Narrated by Muslim.
94
Narrated by al-Bayhaqi - hasan.
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And the Messenger of Allah cautioned that although
the Hereafter is often seen by people as very distant in
time, place or possibility, it is in reality as near as one's
own departure from the present existence, beginning
with his death, and that moreover, his final destination
is being determined right now by that which he
believes, intends and does in the present life.
Paradise is nearer to one of you than the strap of his shoe,
and so is the Hellfire.95
Allah, the Exalted has said, "By My
might and My majesty, I will not combine for My servant two
securities nor two fears. If he feels secure from Me in this world
I will make him fearful on the Day I gather My servants, and if
he fears Me in this world I will make him secure on the Day I
gather My servants."96
When someone dies he is shown his destination by morning
and evening. If he is among the people of Paradise, then [he will
see himself] among the people of Paradise, and if he is among
the people of Hell, then [he will see himself] among the people
of Hell.97
A person will be [in the Hereafter] with those he
loves.98
The last statement, which was a cause for rejoicing
among the Prophet's companions, assures those who
love Allah, His Messenger and righteous believers of
95
96
Narrated by al-Bazzar - hasan.
97
98
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enjoying their company in Paradise. But it also holds a
warning to those who prefer sinful, malicious or
unworthy associates that they will join them in the
Hellfire. Hence, one should consider carefully whom he
chooses to love.
Among the basic tenets of Islam is individual
accountability with knowledge that Allah is aware of all
things. The natural consequence of one's intent and
behavior, both positive and negative, is none but full
compensation in the life to come. Restoration of the
balance of justice in a more advanced stage of creation
completes the story of human existence and is but
another manifestation of the Creator's perfect scheme.
In the next existence, new kinds of laws will be in
operation. Among them is that punishment is in precise
proportion to sin while reward is multiplied many times
over. And among them is that in contrast to the
temporary nature of this world, the afterlife is eternal.
It is the genuine existence which will prove the present
life to be essentially insignificant, except for its being a
period of trial and examination.
Knowledge of such matters contributes greatly to a
person's success during the tests and trials of this
world. It also keeps him in a healthy balance between
fear and hope, both of which constantly motivate him
toward seeking his Lord's forgiveness and approval. It
was for this very purpose that the Prophet described
some realities of the life to come:
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Allah, the Exalted said, "I have prepared for My righteous
servant [in the Hereafter] what no eye has seen, no ear has heard
and has never occurred to a human heart."99
Allah, the Exalted extends the time of an oppressor, but
when He seizes him, He will not let him escape. And thus is
the seizure of your Lord when He seizes the cities
while they are transgressing. Verily His seizure is
painful and severe.100
Allah will grip the earth on the Day
of Resurrection and fold up the heavens in His right hand.
Then He will say, "I am the Sovereign. Where are the kings of
the earth?" 101
No one will enter Paradise except that he will be shown his
place in the Hellfire if he had done evil - to increase his
gratitude. And no one will enter the Hellfire except that he will
be shown his place in Paradise if he had done good - to increase
his regret.102
99
100
Narrated by Muslim. The Qur'anic reference is 11:102.
101
102
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Regarding Manners and Character
After the initial Muslim victories that liberated
people from the tyranny of tribal warlords and the
oppression of Roman and Persian occupation, Islam
rapidly spread eastward to China, westward to Spain
and deep into Africa. This phenomenon was not due to
further military conquest, but to the exemplary
personalities of energetic Muslims who traveled to their
lands as tradesmen, workers and educators. In those
early centuries of Islam, the Prophet's Sunnah was the
unmistakable model of conduct which formed a
Muslim's character. Often, mere contact with Muslim
believers was enough to interest the local population in
the remarkable religion that had produced such a high
standard of justice and morality among ordinary men.
Allah granted those Muslims success as a
consequence of adherence to the Sunnah in their public
and private lives. This they did out of certain
knowledge that it is the true means to their Lord's
approval. On numerous occasions Allah's Messenger
had affirmed, "The most beloved of His servants to Allah is
the best of them in character.103
There is nothing heavier on the
balance than good character."104
A person's character, unlike his physical
appearance, is something that can be altered, and this is
103
Narrated by at-Tabarani - saheeh.
104
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among the main purposes for which religion was
ordained. Allah's Messenger provided warnings,
encouragement and practical advice for the
improvement of manners, behavior and character.
One positive aspect of a believer's character is
satisfaction with whatever Allah has provided and
decreed, appreciation of his Lord's blessings and not
being overly concerned with worldly pleasures and
comforts. He can then turn more of his attention to
things that will benefit him in the eternal life to come.
The Prophet stated:
Wealth is not in an abundance of goods, but it is in
contentment of the soul.105
Eat, drink, give charity and dress
without extravagance or pride.106
What is little and sufficient is
better than what is much and distracting.107
Look to him [whose
condition is] below you and do not look to him above you, for
that is more likely that you will not underestimate Allah's favor
upon you.108
Gabriel came to me and said, "O Muhammad, live as long
as you will, for indeed you will die. And love whom you will, but
you will be leaving him. And do what you will, for you will be
compensated for it. And know that the honor of a believer is his
105
106
107
Narrated by Abu Ya`laa - saheeh.
108
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standing in night prayer and that his power is in freedom from
dependency upon people."109
A man came to the Prophet and said, "O Messenger
of Allah, direct me to a deed which, when I have done
it, Allah will love me and people will love me." He
replied, "Be indifferent toward [pleasures of] the world and
Allah will love you, and be indifferent to what is in the hands of
people and people will love you."110
The measure of Allah's love and honor for His
righteous servant of good character may be shown in
unexpected ways, but it is not always apparent from his
condition in the present life. Allah's Messenger
explained: "Within my people are those who, if one of them
asked Allah for Paradise, He would grant it to him; but if he
asked Allah for something from this world, He would not give it
to him out of regard for him."111
Acquiring new qualities that build good character
is possible with effort and discipline. The Prophet
himself used to ask Allah to direct him to the best of
manners and morals and enable him to practice them.
He would say, "O Allah, guide me to the best manners; none
109
Narrated by al-Hakim - hasan.
110
Narrated by Ibn Majah, at-Tabarani and al-Hakim -
saheeh
111
i.e., in order to protect him from that which has no real
benefit or might be harmful. Narrated by at-Tabarani -
hasan.
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can guide to the best of them but You. And turn away from me
bad manners; none can turn them away from me but You.112
The Messenger of Allah had much to offer in the
way of guidance in this respect. His general advice to
those who inquired was, "Say, 'I believe in Allah', and then
be upright."113
This concise answer shows that faith
alone, or the claim of faith, is insufficient, and that
words must be proven by deeds. A Muslim is required
to be upright in all his dealings, and especially toward
his Creator through careful obedience and sincere
worship. Then, he must be honest, ethical and
considerate with respect to all people, creatures and
creations.
Whoever would like to be saved from the Fire and enter
Paradise should meet death believing in Allah and the Last
Day, and should do to people as he would like done to him.114
None of you [truly] believes until he likes for his brother what
he likes for himself.115
Do not consider anything good as
insignificant, even meeting your brother with a pleasant face.116
Allah is generous and loves generosity; and He loves high
morality and hates base morality.117
The signs of a hypocrite are
112
Narrated by Muslim.
113
Narrated by Muslim
114
Narrated by Muslim.
115
116
117
Narrated by at-Tabarani and al-Hakim - saheeh.
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three: when he speaks he lies, when he promises he breaks it and
when he is entrusted he betrays.118
In addition to the Prophet's own words, there are
hadiths in which his character was described by those
who knew him. For example, a boy who served him for
nine years, said, "He was the best of people, the most
generous of people and the most courageous of
people. He never said about anything I did, 'Why did
you do that?' and he never mentioned my faults. He
never even said, 'uff' to me"119
His wife, A'ishah,
replied to a man who inquired, "His manner was the
Qur'an"120
, meaning that he lived according to its
teachings. She also said, "The Messenger of Allah never
struck anyone with his hand, not a woman nor a
servant, except when fighting for the cause of Allah.
And he never took revenge on anyone who had harmed
him, except that when a prohibition of Allah was
violated he would retaliate on behalf of Allah."121
And
he said, "Allah has revealed to me that you should be modest,
so that no one shows conceit over another and no one tyrannizes
another."122
118
119
Narrated by Muslim. "Uff" is an expression showing
displeasure.
120
121
Narrated by Muslim.
122
Narrated by Muslim.
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Consideration for others was noticeable in his day
to day behavior. When leading the people in prayer he
would be brief so as not to cause them hardship,
although while alone he would prolong his prayer for
lengthy periods, especially at night. When he heard
something objectionable about someone, he would not
mention his name in public, but only say, "What is the
matter with people who do such and such?"123
He expressed
anxiety for his followers and for the future of the
Muslims, warning them to be alert and not to fall into
practices that lead to individual failure or to collective
decline and downfall: "I do not fear for you from poverty, but
I fear for you from competition in worldly increase. And I do not
fear for you from error, but I fear for you from deliberate
intent."124
Concern for all people was evident in the way
he grieved for those who refused his message of truth
and justice, preferring instead the path leading to
Hellfire and eternal regret.
A person of good character has been described as
one who is not resentful, stingy or covetous, does not
annoy people and avoids insulting and backbiting. He is
modest, dignified truthful, patient and friendly. He is
concerned with people but not intrusive; he strives to
satisfy others, he is pleasant, appreciative, and
sympathetic but not naive. He is committed, dedicated
and alert, and he can be firm when necessary. This was
123
Narrated by Abu Dawud - saheeh.
124
Narrated by Ahmad and al-Hakim - saheeh.
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the disposition of Allah's Messenger, whose awareness
of real life situations prompted him to warn, "The
believer is not bitten from the same hole twice."125
And he
advised, "Love the one you love moderately, for perhaps he will
be hated by you one day. And hate the one you hate moderately,
for perhaps he will be loved by you one day."126
In addition,
he pointed Muslims in the right direction by saying,
"Whoever loves for Allah and hates for Allah and gives for
Allah and withholds for Allah has completed the faith."127
The Prophet of Allah directed people how to
recognize within themselves the signs of righteousness
and wrongdoing, saying, "Righteousness is good morals, and
wrongdoing is that which wavers within yourself and you would
dislike people to discover."128
He taught through his own example, but his
instructions and advice give additional emphasis.
Let there be no harm [to anyone] and no harming [in
reciprocation].129
Whoever of you sees a wrong, let him change it
by his hand; and if he is not able, then with his tongue; and if
he is not able, then with his heart, and that is the weakest of
faith.130
125
126
Narrated by at-Tirmidhi- saheeh.
127
Narrated by Abu Dawud - hasan.
128
Narrated by Muslim.
129
Narrated by Ibn Majah and ad-Daraqutni - hasan
130
Narrated by Muslim. Thus, there is no faith in the
heart of someone who does not dislike wrongdoing or
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The believer who mixes with the people and is patient with
their abuse is better than the believer who does not mix with the
people and is not patient with their abuse.131
Should I not inform you of the best witness? It is the one
who produces his evidence before he is asked for it.132
Make
things easy and do not make them difficult; give good tidings and
do not drive [people] away.133
May Allah have mercy on a man who is lenient when he
sells, lenient when he buys and lenient when he requests
payment.134
Those who are merciful will be given mercy by the
Most Merciful. Have mercy upon those on the earth and you will
obtain mercy from Him in the heaven.135
Do not envy one another; do not deceive one another; do not
hate one another; do not turn your backs on one another; and do
not intrude on the transactions of one another, but be, O
servants of Allah, brothers.136
From the excellence of a person's Islam is his leaving alone
what does not concern him.137
He is in a good state who is
find it objectionable.
131
Narrated by Ahmad and at-Tirmidhi - saheeh.
132
Narrated by Muslim
133
134
135
saheeh.
136
Narrated by Muslim.
137
Narrated by at-Tirmidhi - hasan-saheeh.
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occupied with his own faults rather than the faults of [other]
people.138
He who believes in Allah and the Last Day should say
what is good or keep quiet.139
Sufficient it is as a lie for a person
to speak of everything he hears.140
Do not backbite Muslims or
pursue their faults. For he who pursues the fault of his brother
Muslim - Allah will pursue his fault, and when Allah pursues
his fault, He will expose him, even if he should be in the
interior of his house.141
If someone insults you and describes you with a fault you do
not have, do not describe him with a fault he does have. Rather,
let him earn the sin, and you will have the reward; and do not
curse anyone.142
The Messenger of Allah advocated tolerance,
forgiveness and avoiding revenge. He said, "Indeed,
Allah is kind and loves kindness. He grants for kindness what
He does not grant for harshness.143
No household is given
lenience but that it benefits them.144
Allah does not increase His
servant who pardons [others] except in honor."145
He would
excuse those who were offensive in their dealings with
138
139
140
Narrated by Muslim.
141
Narrated by Ahmad and Abu Dawud - saheeh.
142
Narrated by Ibn Hibban - saheeh
143
Narrated by Muslim and Abu Dawud.
144
Narrated by at-Tabarani - saheeh
145
Narrated by Muslim.
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him on a personal level, but if the transgression had to
do with disobedience to Allah or injustice to others, he
would show his disapproval and anger, and would not
hesitate to take appropriate action. This is reflected in
severe warnings to unrepentant transgressors:
The most ruthless in punishing people in this world will be
the most ruthlessly punished of people by Allah on the Day of
Resurrection.146
The most severely punished of people on the
Day of Resurrection is an unjust leader.147
Fear the supplication of one who is wronged, even a non-
believer, for there is nothing to screen it [from Allah].148
For
every traitor there will be a banner by which he will be known on
the Day of Resurrection.149
Among that which people knew from the words of former
prophecy is: When you feel no shame, then do whatever you
wish.150
The worst of people is one that others leave alone out
of fear of his evil.151
The warnings issued by Allah's Messenger about
punishments in the next life are balanced with countless
indications of how to avoid them and attain Paradise
through correct worship and righteous deeds. Study and
146
147
Narrated by at-Tabarani - hasan
148
149
150
151
Narrated by al-Bukhari
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reflection reveal that the Prophet's guidance is
comprehensive, balanced and complete. He used a
variety of approaches in dealing with different issues
because conditions and personalities are diverse. He
observed, "Indeed, the religion is easy, and no one will make
religion difficult but that it will overpower him. So do what is
right, strive for perfection, receive good tidings [of reward], and
seek help through prayer in the mornings, afternoons and some
part of the night."152
Regarding Deeds and Worship
Allah stated in the Qur'an that to worship Him is the
purpose of human existence153
and He stated that He
gave man life on earth in order to test him as to who is
best in deeds,154
meaning the deeds one does while
intending worship of Him. For any deed that is done or
avoided while seeking the acceptance of Allah
automatically becomes an act of worship. However, the
Prophet affirmed that Allah does not benefit from the
worship of His creations, nor does their refusal harm
Him in the least. In reality, it is His servants who
benefit from their worship and obedience, both in this
life and the next, and this is another aspect of the
Creator's unlimited mercy. Every effort in His path
brings a beneficial result. To cite but a few examples of
152
153
See Qur'an - 51:56.
154
See Qur'an - 18:7 and 67:2
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cause and effect given by the Prophet on the subject of
worship:
No people sits mentioning Allah except that the angels
surround them, mercy covers them, tranquility descends upon
them and Allah mentions them to those near Him.155
Recite the Qur'an, for it will come on the Day of
Resurrection as an intercessor for those who recited it.156
Whoever is skillful in recitation of the Qur'an will be with the
noble messenger angels, and whoever recites the Qur'an faltering
while it is difficult for him will have two rewards.157
The five [obligatory] prayers, Friday [prayer] to the next
Friday and Ramadhan [fasting] to the next Ramadhan are
expiation for what occurred between them when the major sins
are avoided.158
Extract the poor-due from your wealth, for it will
purify you.159
For the fasting person at the time of breaking his
fast is a supplication that is not refused.160
From one Umrah to
the next is expiation [for sins], and the reward of a sinless Hajj
is none but Paradise.161
155
Narrated by Muslim.
156
157
158
Narrated by Muslim. Major sins are removed only
through sincere repentance.
159
Narrated by Ahmad - hasan.
160
Narrated by Ibn Majah.
161
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The best prayer after the obligatory one is prayer during the
night.162
Our Lord, blessed and exalted is He, descends to the
nearest heaven when the last third of the night remains and He
says, "Who will supplicate to Me so I will answer him? Who
will ask Me so I will give him? Who will seek My forgiveness so
I will forgive him?"163
Each of the preceding narrations illustrates that acts
of worship motivated by conscientious obedience are
causes of beneficial results. Prophet Muhammad
mentioned this relationship between the cause and its
effect as an encouragement for believers to make good
use of the time, abilities, means and opportunities they
possess for obtaining something desirable or
advantageous.
Other hadiths disclose that the best and most
beloved deeds to Allah are the religious obligations
which He has ordained, so they must always be given
priority by a believer. It is fulfillment of these
obligations that earns the greatest benefits, and none of
them can ever be replaced by voluntary worship of any
kind. When a Muslim carries out his religious
obligations, carefully observing their requirements and
conditions, he has cleared himself of the sin of
162
Narrated by Muslim.
163
Narrated by al-Bukhari and Muslim. Allah's descent is
not a physical one like that of His creation; rather it
indicates extra attentiveness.
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negligence and earned the generous reward due to him
from Allah.
After completing his obligatory acts of worship,
one may go on to obtain further benefit and become
even closer to Allah. The Prophet reported that Allah,
the Mighty and Majestic, said, "My servant does not draw
near to Me with anything more loved by Me than what [duties] I
have imposed on him. And My servant continues to draw near
to Me with additional works until I love him; and when I love
him, I am his hearing with which he hears, his sight with which
he sees, his hand with which he strikes, and his foot with which
he walks. If he asks [something] of Me, I will surely give it to
him; and if he seeks refuge with Me, I will surely grant it to
him."164
But worship is not limited to the formal rites of
prayer, fasting, pilgrimage and the like. It includes
everything that is pleasing to Allah of words, deeds,
attitudes and intentions. And it includes compliance in
the upright conduct ordered by Allah: honesty,
opposing injustice, respect and good treatment of
people, teaching knowledge, counseling, preventing
harm and giving benefit; all these become forms of
worship as long as they are intended by a believer for
his Creator's acceptance. Many of the Prophet's hadiths
164
Narrated by al-Bukhari. Allah does not "become" part
of His creation in the physical sense. Rather, the
servant's perception and actions are guided by what
Allah has ordained.
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demonstrate that the concept of worship is extensive
and comprehensive. For example, he said:
One who strives for [assistance of] the widow and the needy is
like a fighter for the cause of Allah or like someone who prays
by night and fasts by day.165
Every good deed is a charity, and the one who directs to good
is like one who does it.166
There is no Muslim who plants a
sprout or a seed from which a person, animal or bird will eat but
that it will be counted for him as a charity.167
Among the best
of deeds is making a believer happy; paying for him a debt;
satisfying for him a need; relieving him of a problem.168
Thus, it may be understood that nearness to Allah is
attained primarily by behavior which is pleasing to Him.
The methods to be employed toward this end have been
outlined in the Qur'an and elaborated upon in greater
detail within the Sunnah. But the Prophet pointed out
that the righteous act alone is insufficient. It must be
accompanied by the correct intention, meaning that it is
done solely for the acceptance of Allah and no one
else, and for no other reason. That is how one's deeds
become acts of worship and are distinguished from
those of habit, custom or hypocrisy. The Prophet
165
166
Narrated by al-Bayhaqi - saheeh
167
That is, he will earn the reward of a charity every time
any creature eats from it. Narrated by al-Bukhari and
Muslim.
168
Narrated by al-Bayhaqi - saheeh
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cautioned: "Deeds are only by intentions, and every man shall
have only what he intended."169
Thus, if he intended
something for the approval of his Creator he will have
that approval and its reward, and if he intended it for a
worldly purpose, such as praise and recognition, he will
have in this life what he sought, but without Allah's
approval and reward, for His justice is precise and
perfect.
This aspect of the Sunnah encompasses everything
in a believer's life. In the Qur'an, Allah instructed His
Messenger: And say, "Work, for Allah will see your
deeds, and [so will] His Messenger and the
believers. And you will be returned to the Knower
of what is concealed and what is witnessed, and
He will inform you of what you used to do."170
So the Prophet advised his followers to make good
use of their abilities and of any excess time they find to
increase their positive and constructive endeavors,
saying, "There are two blessings of which many people are
deprived: health and free time."171
And he told them:
Fear Allah wherever you are, and follow up a bad deed with
a good one; it will erase it. And treat people with good
manners.172
The best of people is one whose life is long and
169
170
Qur'an - 9:105.
171
Narrated by al-Bukhari and at-Tirmidhi.
172
hasan
112

deeds are good, and the worst of people is one whose life is long
and deeds are bad.173
It was his duty to convey to people what kind of
deeds are pleasing to Allah and to inform them that
they must exert effort to prove their faith. That he did
in the most complete manner. It remains for those who
claim belief to confirm it, as Allah clearly stated that
there is responsibility on both sides: Upon him [the
Messenger] is only that with which he has been
charged, and upon you is that with which you have
been charged.174
In order to do something in the most efficient and
effective way, adequate knowledge of it is required. In
particular, one must know the correct ways of securing
Allah's approval and reward, as was confirmed and
emphasized by His Messenger:
Seeking knowledge is an obligation upon every Muslim.175
Whoever follows a path seeking knowledge, Allah will facilitate
for him a path to Paradise.176
He who follows a path in pursuit of knowledge, Allah will
make easy for him a path to Paradise. The angels lower their
wings for the seeker of knowledge, being pleased with what he
does. The inhabitants of the heavens and the earth, even the fish
173
Narrated by Ahmad and at-Tirmidhi - saheeh
174
Qur'an - 24:54.
175
Narrated by al-Bayhaqi and at-Tabarani - saheeh.
176
Narrated by Muslim.
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in the depths of the oceans ask forgiveness for him. The
superiority of the learned person over the ritual worshipper is
like that of the moon over other planets. The learned are heirs
of the prophets; prophets leave neither dinars nor dirhams but
only knowledge, and he who acquires it has in fact acquired an
abundant share.177
May Allah make radiant the face of a person who hears
from me a statement and conveys it as he heard it. It might be
that one who hears it understands better than the one who
conveys it.178
Whoever invites to right guidance will have reward
equal to the rewards of all those who follow it without it
lessening anything from their own rewards.179
The Prophet always encouraged the pursuit and
teaching of knowledge. This included insight into
history, an understanding of the natural laws governing
occurrences, development of the earth for the benefit
of humanity, the need to refer to specialists in every
field, regulation of public and private conduct,
techniques of dialogue with discipline and diplomacy,
awareness of actual realities, consideration of existing
situations, perception of the aims behind legal rulings
and application of necessary conditions for
acceptability of deeds.
177
Narrated by Ahmad - saheeh. The dinar and dirham
were the units of currency in use at the time.
178
Ahmad and at-Tirmidhi - saheeh.
179
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According to the Qur'an and Sunnah, there are two
requirements for Allah's acceptance of any deed:
1) correctness, meaning that it is something lawful and
done according to the way prescribed by Allah and His
Messenger, and 2) sincerity, meaning that it is done for
the approval of Allah alone. That is why the Prophet
warned, "Perhaps a fasting person gains nothing from his fast
but hunger, and perhaps one who stands in night prayers gains
nothing from his prayer but wakefulness."180
And, "Anyone
who innovates something in this religion of ours that is not a
part of it - it will be rejected."181
And some of the most significant and essential
information regarding work and worship left by the
Messenger is the following:
The most beloved deeds to Allah are the most regular, even
if they are few.182
Take on from deeds whatever you are able, for
Allah does not lose interest until you do. And indeed, the most
beloved deeds to Allah are those that continue, even if they are
few.183
Indeed, Allah has ordained conscientiousness in every
matter.184
Allah likes when one of you does something that he
180
Narrated by Ibn Majah - saheeh.
181
Meaning that it will not be accepted by Allah. Narrated
by al-Bukhari and Muslim.
182
183
184
Narrated by Muslim.
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does it well.185
Allah likes when one of you does something that
he does it with precision.186
Allah, the Exalted, has said, "I am the most self-sufficient,
needing no partner. So whoever does a deed for Me and another
[simultaneously], I abandon him and his partnership."187
There must be no obedience to a created being in disobedience
of the Creator.188
Whoever seeks the acceptance of Allah but
angering people - Allah will free him from dependence on people,
and whoever seeks the acceptance of people by angering Allah -
Allah will leave him to the people. 189
When a servant becomes ill or travels, Allah, the Exalted,
registers for him the same as he used to earn when he was well
and at home.190
One who asks Allah for martyrdom truthfully will reach the
position of the martyrs even though he should die on his bed.191
When a man dies his deeds are ended except for three: a
continuing charity, beneficial knowledge [left by him] and a
righteous child who supplicates for him.192
185
Narrated by at-Tabarani - hasan.
186
Narrated by al-Bayhaqi - hasan.
187
Narrated by Muslim.
188
Narrated by Ahmad and at-Tirmidhi - saheeh.
189
Narrated by at-Tirmidhi - saheeh
190
Narrated by Ahmad and al-Bukhari.
191
Narrated by Muslim.
192
Narrated by Muslim
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Some of his companions asked the Prophet about
the issue of predestination - whether there was any use
in performing good deeds since Allah had already
decreed who was destined for Hell and who was
destined for Paradise. He answered, "Work, for everyone is
eased toward that for which he was created." Then he recited
to them: As for he who gives and fears Allah and
believes in the best [reward], We will ease him
toward ease. But as for he who withholds and
considers himself free of need and denies the best
[reward], We will ease him toward difficulty.193
He meant that Allah decrees each person's destiny
due to a cause, and that cause is his intent and action
throughout his life on earth. Divine knowledge of what
every individual will do during his life cannot affect his
freedom to decide and act for himself, because he
himself does not know what his Lord has decreed, and
hence, he is entirely responsible for his own choice.
When a person intends to do evil in spite of his
Creator's guidance and warnings, Allah is displeased
and leaves him to himself unless he repents and seeks
forgiveness. And when someone intends to do what is
right and good, Allah helps him to accomplish it and to
earn its reward.
The Prophet encouraged people to think and to seek
knowledge. He demonstrated how the unique
193
Narrated by al-Bukhari and Muslim. The Qur'anic
verses are 92:5-10.
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characteristics of each individual should be capitalized
upon and channeled in the right direction, alluding to
this fact when he said: "Everyone is eased toward that for
which he was created." He was speaking not only about
Paradise and Hell, but about the individual distinctions
that need to be developed, refined and directed away
from evil and toward the service of mankind.
He also established the principles and systematic
methodology for obtaining knowledge, imparting it and
acting upon it.194
Tendencies toward excess among his
companions were checked and corrected. Both
fundamental and secondary issues were given due
attention, as all are part of the religion, but
fundamentals always took priority, for they are the base
for all other reforms. Muslims were never allowed to
become preoccupied with means and procedures to the
point of forgetting their major objectives.
The Sunnah, when understood and applied in an
intelligent and balanced manner, puts all affairs in
order, from personal and social etiquette to the politics
of government and international relations. It is the key
to everything good and desirable, the foundation of a
194
This principle is evident in the Qur'an's revelation.
Early verses dealt with the establishment of faith
and motivation before introducing and imposing
legislation. Obviously, a rational person will only
accept a restriction or ruling when trusting in its
benefit or in the wisdom of the lawmaker.
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superior civilization and the path to success in the
present life and the life to come.
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The Prophet's Supplication
Muslims have always been encouraged to learn and
recite some of the invocations that were taught or
spoken by the Messenger of Allah, not only because his
words are concise, comprehensive and linguistically
eloquent, but because obviously, he was the one most
knowledgeable about how the Creator of the universe
should be addressed. Of additional importance is the
Prophet's manner when addressing his exalted Lord: his
humbleness and sincerity, his acknowledgement of
human imperfection, his gratitude for favors and
blessings, his presence of mind and concentration, his
urgency and polite persistence and his trust in the
wisdom and response of Allah. This too represents a
significant feature of the Sunnah.
When utilized correctly, supplication is an effective
instrument for the acquisition of what is desired and
prevention of what is feared. Information and
instruction on this subject was offered by the
Messenger of Allah: Nothing repels fate except
supplication...195
Whoever would like Allah to respond to him
195
Narrated by at-Tirmidhi and al-Hakim - hasan. This
means that a destiny which might have been, had Allah
not willed to prevent it, is changed by Him due to the
supplication of His righteous servant (of which He had
previous knowledge).
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during hardship and disaster should supplicate much in times of
ease.196
Three supplications are answered: the supplication of one
who is fasting, the supplication of one who has been wronged
and the supplication of a traveler.197
Three supplications are
answered without doubt: the supplication of one who has been
wronged, the supplication of a traveler and the supplication of a
parent for his child.198
Do not supplicate against yourselves and do not supplicate
against your children and do not supplicate against your servants
and do not supplicate against your properties.199
Do not
supplicate for death and do not wish for it. But whoever must, let
him say, "O Allah, give me life as long as life is best for me and
cause me to die when death is best for me."200
It is evident, however, from both the Prophet's
biography and the early history of Islam that the
Sunnah does not advocate supplication alone. Rather, it
is required in conjunction with adequate effort based
on sound knowledge. Both physical effort and
supplication are causes and means of obtaining the
desired effect in any endeavor, and neglect of either
one will weaken the force that determines an outcome.
196
Narrated by at-Tirmidhi - hasan.
197
Narrated by al-Bayhaqi - saheeh.
198
Narrated by Ibn Majah - hasan. These three are given
by way of example, not limitation.
199
Narrated by Muslim and Abu Dawud.
200
Narrated by an-Nasa'i - saheeh.
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For example, forgiveness of sin cannot be obtained
except by repentance, regret and determination never
again to return to the offense in addition to prolonged,
sincere supplication to Allah for His forgiveness. And
any project undertaken requires a sufficient amount of
planning, preparation and hard work accompanied by
supplication to Allah. Similarly, the perceptive believer
seeks refuge in Allah from evil while doing his utmost
to avoid it; and he asks Allah for Paradise while striving
hard to attain it through righteous actions.
Allah's Messenger made maximum use of
supplication as an essential supplement to his best
efforts according to the law of cause and effect. His
method was to strive hard while calling upon Allah for
support and assistance, since proper action and
persistent supplication are among the most powerful
causes of success. So he asked and worked, implored
and labored; and then he was answered and aided.
From time to time, Allah tests the patience of His
servants by prolonging difficult conditions. When
nothing more can be done by a person to alter a
situation, the aid of Allah should be sought through
fervent supplication. One should never discontinue
supplication thinking that response is slow or not
forthcoming, for He will surely respond. Allah is
pleased by continuing supplication which shows trust in
Him; He rewards for it, provides psychological relief
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and responds in the way which He knows will be best.
As His Messenger explained:
No Muslim supplicates to Allah with a supplication that is
free from sin and from that which severs ties of relationship but
that Allah will give him one of three things: a direct response to
his supplication or the accumulation of its reward for him in the
Hereafter or the prevention of an evil from striking him which is
equal to it [i.e., to his effort in supplication].201
He further disclosed, "The closest a servant can be to his
Lord is when he is prostrating [in prayer], so [at that time]
supplicate abundantly."202
Though Allah is exalted and
high above His creation, the Muslim draws nearest to
Him by lowering his face to the ground in sincere
worship and humble submission. At such a time his
supplication is even more likely than usual to earn
response.
The words of prophetic supplication obviously
reflect the ideal relationship between a devout,
dedicated man and his Creator. But they are much more
than eloquent expression and moving sentiment. They
reveal an inner dimension of the Sunnah which
provides guidance and direction for every person's life.
What the Prophet requested from his Lord is
everything meaningful, valuable and worthwhile in both
the present life and that to come. In addition, he knew
201
Narrated by Ahmad - hasan.
202
Narrated by Muslim.
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the subtle aspects of evil from which to seek protection
from his Lord.
Allah's Messenger knew exactly what to ask for and
how to ask for it. Examination of this element of the
Sunnah will reveal unmistakably what everyone should
try to avoid because of its harm as well as the noble
objectives that should be desired, sought after and
worked for by every believer, in fact, by every human
being on earth.
The Messenger of Allah identified these objectives
and made them known to others through his own
supplications, which were noted attentively by his
companions, memorized and then taught as a part of
the dynamic Sunnah that went on to civilize the world.
He would humbly praise and then address his Lord:
O Allah, I am Your servant, the son of Your male servant
and Your female servant. My forelock is in Your hand. Your
decision is being carried out in me. Your decree on me is justice. I
ask You by every name of Yours, which You have named
Yourself or revealed in Your Book or taught any one of Your
creation or kept within Your knowledge of the unseen, to make
the magnificent Qur'an the revival of my heart, the illumination
of my breast, the removal of my sadness and the departure of
my worry.203
203
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O Allah, forgive me, have mercy on me, guide me, grant me
well-being and provide for me.204
O Allah, set right my religion,
which is the safeguard of my affairs, and set right my world,
wherein is my livelihood, and set right my hereafter, to which is
my return. And make life for me an increase in all good and
make death for me a relief from every evil.205
My Lord, assist me and assist not others against me. Grant
me victory and grant not victory to others over me. Plan in favor
of me and plan not for others against me. Guide me and make
guidance easy for me; and aid me against whoever should oppress
me. My Lord, make me one who continually remembers You,
who is continually grateful to You, who continually fears You,
who continually obeys You, continually praying and returning to
You. My Lord, accept my repentance, remove my offense, respond
to my supplication, establish my evidence, guide my heart, direct
my tongue and eliminate resentment from my breast. O Allah,
inspire me to sensible conduct and protect me from the evil of my
soul.206
O Allah, conceal my faults and remove my fears. O Allah,
guard me from before me and behind me, on my right and on my
left and above me. And I seek refuge in Your grandeur from
being seized unaware from below.207
204
Narrated by at-Tirmidhi, Abu Dawud and Ibn Majah -
saheeh.
205
Narrated by Muslim.
206
Narrated by Abu Dawud, at-Tirmidhi, an-Nasa'i and
Ibn Majah - saheeh.
207
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O Allah, grant my soul consciousness [of You] and purify it,
for You are the best to purify it. You are its protector and
guardian.208
O Allah, I seek refuge in You from laziness,
decrepitude, debt and sin.209
O Allah, I ask You for guidance,
righteousness, chastity and self-sufficiency.210
O Allah, I seek refuge in You from the evil of what I have
done and from the evil of what I have not done.211
O Allah, I
seek refuge in You from the distress of trial, from the lowest
level of misery, the perversity of fate and the malicious rejoicing
of enemies.212
O Allah, make not our misfortune in our religion
and make not the world our greatest concern nor the sum of our
knowledge.213
O Allah, I seek refuge in You from knowledge that does not
benefit, from a heart that is not humbled, from a soul that is not
satisfied and from supplication that is not answered. O Allah, I
seek refuge in You from the cessation of Your favors, from a
change in the well-being You have given me, from Your
unexpected vengeance and from all that angers You. O Allah,
director of hearts, direct our hearts toward obedience to You.214
O Allah, grant us a fear of You [sufficient] to prevent us
from disobeying You, and obedience to You enabling us to reach
208
Narrated by Muslim.
209
Narrated by Muslim.
210
Narrated by Muslim and at-Tirmidhi.
211
Narrated by Muslim.
212
213
Narrated by at-Tirmidhi and al-Hakim - saheeh.
214
Narrated by Muslim.
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Your Paradise, and the certainty which renders disasters of this
world unimportant to us. O Allah, let us enjoy our hearing, our
sight and our strength as long as You grant us life, and make it
remaining among us. Make our vengeance upon those who
oppress us and support us against our enemies. Let not our
misfortune be in our religion and let not the world be our greatest
concern or the limit of our knowledge. And do not empower over
us those who show us no mercy.215
O Allah, I seek refuge in You from bad manners, deeds,
desires and diseases."216
O Allah, I seek refuge in You from
anxiety and grief, from failure and laziness, from cowardice and
stinginess, from the constriction of debt and being overpowered
by men. And I seek refuge in You from the torment of the grave
and from the trials of life and death.217
O Allah, I hope for Your mercy, so leave me not to myself
for even the wink of an eye. And amend for me all of my
affairs. There is no god but You.218
O Allah, make sufficient for
me what You have permitted so I may avoid what You have
prohibited, and make me self-sufficient by Your favor so I may
need no one but You.219
O Allah, forgive me what I have done and what I have
delayed, what I concealed and what I revealed, the excess I have
215
216
217
218
219
Narrated by at-Tirmidhi - hasan.
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committed and that of which You are more knowing than me.220
O Allah, forgive me my sin, all of it; the minute and the
obvious of it, the first and the last of it, the apparent and the
secret of it.221
O Allah, I ask You for all goodness, what I know of it and
what I do not know; and I seek refuge in You from all evil, what
I know of it and what I do not know. O Allah, I ask You of
Your favor and mercy, for none possesses them but You.222
O
Allah, I ask You for useful knowledge, for lawful sustenance
and for work acceptable to You.223
O Allah, I ask You to grant
me the performance of good deeds and the abandonment of bad
ones, love of the poor and Your forgiveness and mercy. And if
You intend a trial for people, let me die without having failed in
trial.224
I seek refuge in Your approval from Your anger and in Your
pardon from Your penalty. I seek refuge in You from You. I
cannot adequately praise You; You are as You have praised
Yourself.225
O Allah, You created my soul and it is You who will take it;
to You belongs its death and its life. O Allah, if You should
keep it alive then safeguard it, and if You should cause it to die
220
221
Narrated by Muslim.
222
Narrated by at-Tabarani - saheeh.
223
Ibn Majah - hasan.
224
225
Narrated by Muslim.
128

then forgive it. O Allah, I ask You for freedom from all evil.226
O Allah, make the best of my days the Day when I meet You,
the best of my life the last of it and the best of my deeds the
final ones.227
These are but a few of the supplications that offer a
glimpse into the heart of the final Prophet and reflect
his aspirations for his followers and their future
generations. Like all other prophets, he was a human
being, and despite his extraordinary accomplishments,
never claimed divine status. He called people to the
worship of God alone, and insisted they refer to him as
"Allah's servant and messenger". Through obedience
and selflessness, effort and reliance on Allah, he and his
companions built a society based upon principles of
strong faith and morality combined with those of
material progress - one unequaled in the history of
mankind.
226
Narrated by Muslim.
227
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CONCLUSION
Allah, the Exalted, stated clearly in the Qur'an that
this world, along with the present universe, will one day
come to an end in order to make way for the new
creation in which balance and justice prevail. Its final
era began with the prophethood of Muhammad and
will close at the Hour of Resurrection. There will be no
divine scripture after the Qur'an and no prophet after
Muhammad. He once observed, "I and the Final Hour are
like these two," and held up his index and middle
fingers.228
The Prophet's Sunnah is second only to the Qur'an
as a source of Islamic legislation, and both are
indispensable. He said, "I have indeed been given the Qur'an
and with it what is similar to it. Yet, a time will come when
someone reclining on his couch will say, 'Follow only the Qur'an;
take as permissible what you find in it as permissible; and take
as prohibited what you find in it as prohibited.' But indeed,
what the Messenger forbids is the same as what Allah has
forbidden."229
The Qur'an itself confirms: Whoever
obeys the Messenger has obeyed Allah.230
The Sunnah remains with us as the divinely ordained
supplement to the Qur'an. It contains a diversity of
options for various situations and conditions present in
228
229
Narrated by Ahmad and Abu Dawud - saheeh.
230
Qur'an - 4:80.
130

the world at any given time and place. It imparts the
most effective methods of accomplishment which
demand a conscious awareness of the priorities of each
day and every hour. Within the vast range of righteous
deeds derived from the Sunnah, a Muslim finds what is
compatible with the needs of his particular society and
with his own capacity for service. Thus, he is not limited
to forms of private worship but also actively participates
in every lawful field of life, excelling in production,
precision, skill and integrity, all the while earning the
reward of a sincere worshipper. And at the same time,
he becomes a source of benefit and blessing within his
community.
Prophet Muhammad was chosen by the Creator of
the universe and mankind to invite all people to the
correct beliefs and pure way of life preferred by Him
and to demonstrate the measures and methods leading
to His acceptance. He spared no effort and no sacrifice
in carrying out this duty for the benefit of mankind.
Through him, God made known truth from falsehood
and wisdom from error. And through him He showed
man how to attain eternal Paradise.
What was taught by Prophet Muhammad is as
fundamental today as ever before. The Sunnah provides
the means to achieve the noble existence for which
Allah created human beings. The straight path to which
the Prophet invited by word and deed is, simply stated,
the shortest route to true and lasting contentment. It is
131

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the path leading to a satisfying relationship with the
Creator of mankind and to His unlimited mercy,
appreciation and generosity. It is a median path of
moderation and reason, avoiding every form of excess
or extremism. It is a path based upon honesty and
sincere effort in the present world which ultimately
leads to full compensation and perfect justice in the
next.
Islam is a complete way of life, combining aspects
of faith and worship, legislation and moral teachings to
offer the most intensive and effective means to purify
and refine the human soul and human societies. Unlike
many other religions and ideologies which emphasize
some aspects of man's nature at the expense of others,
Islam does justice to the demands of all three of his
faculties: the physical, intellectual and spiritual. Among
its unique features are the following:
 Islam is the only religion whose sources are authentically
preserved and have remained immaculately free of
human alteration and interference.
 Its divine scripture, the Qur’an, is free of mythical
elements incompatible with modern man’s
understanding of the world. It is in harmony with the
established facts of science, clearly bearing the
signature of the author of the universe.
 The Qur’an provides answers to questions that haunt
the mind of every intelligent person, those related to
132

the purpose of life and about further existence after
death. In it one will find:
1. Information about the Creator, in
particular His perfect and absolute attributes
2.The purpose of creation and of life on earth
3. The way one should relate to his Creator, to his
fellow men and to the universe in general
4. Disclosure of one's final return to his Creator for
evaluation and the consequences of his attitudes
and behavior
 The Qur’an upholds the role of the mind and regards
those who fail to use reason as intellectually deficient.
This is distinct from the teachings of many religions
which assume the incompatibility of faith and reason.
The Qur’an is unique in its approach to knowledge,
stressing observation, experience and intellect rather
than custom and blind assumption.
 Islamic beliefs and practices are natural and appeal to
common sense. They take into account both the
instincts and faculties of human beings and present a
balanced program of life that caters to basic physical as
well as spiritual needs. Additionally, Islam provides an
ideal role model in the person of Prophet Muhammad,
whose biography, unlike great heroes and founders of
other religions, has been recorded in minute detail and is
easily accessible for study. Islamic history has also
provided the example of a model society where truth
133

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and transparency, justice and compassion were actually
implemented and maintained as a vital expression of the
religion.
 Islam stresses human brotherhood, eliminating the
negative consequences of tribalism, nationalism and
racism which create and sustain conflicts.
 Islam is the only religion which insists upon worship of
the Creator alone and completely rejects the worship of
any of His creations. Hence, it provides liberation from
servitude to other men as well as the highest spiritual
fulfillment and contentment that humans are capable of
attaining.
 Islam dispenses with all intermediaries between man
and God and allows all humans to contact Him directly,
thus eliminating hierarchies and other sources of
religious exploitation which have characterized religious
history throughout the ages.
* * *
The Messenger of Allah was sent to mankind with
complete guidance in all matters of faith, and its
application to the affairs of human life in order that
everyone might attain the happiness and contentment of
this world and the next. By following the guidance
found in the Qur'an and Sunnah man can fully
experience his human worth and his special position
among created beings. And by so doing he will
134

automatically come into harmony with the rest of
creation, earn the approval of his Lord and obtain
peace and contentment in a better and permanent
existence to come.
All praise is due to Allah, and may His blessings and
peace be upon Muhammad, the last of the Prophets,
and upon his companions and all those who follow his
guidance until the Day of Recompense.
135

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REFERENCES
al-Albani, Muhammad Nasiruddeen, Saheeh al-Jami` as-
Sagheer, Beirut, al-Maktab al-Islami, 1988.
al-Albani, Muhammad Nasiruddeen, Silsilah
al-Ahadeeth as-Saheehah, Riyadh, Maktabat
al-Maàarif, 1995.
al-Àsqalani, Ibn Hajar, Fath al-Bari bi Sharh Saheeh al-
Bukhari, Beirut, Dar al-Ma`rifah, 1970.
Hamidullah, Muhammad Introduction to Islam, Paris,
Centre Culturel Islamique, 1969.
Ibn al-Qayyim, Muhammad, Zad al-Maàd, Beirut,
Mu'assassat ar-Risalah, 1985.
Ibn Hisham, Àbdul-Malik, As-Seerah an-Nabawiyyah,
Cairo, Maktabat Mustafa al-Babi al-Halabi, 1955.
Kazi, Mazhar U., Self Evident Miracles of the Holy Qur'an,
Jeddah, Abul-Qasim Publishing House, 1998.
al-Mubarakpuri, Safiur Rahman, Ar-Raheeq
al-Makhtum, Riyadh, Dar-us-Salam, 1996.
an-Nawawi, Yahya Sharaf, Saheeh Muslim bi Sharh an-
Nawawi, Cairo, Dar ar-Rayan lit-Turath, 1987.
al-Qahtaani, Saèed bin Àli, Hisnul-Muslim, Riyadh,
Ministry of Islamic Affairs, Waqf, Da`wah and
Guidance, 1420H.
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al-Qaradawi, Yusuf, Islamic Awakening Between Rejection
and Extremism, Herndon, USA, International Institute
of Islamic Thought, 1995.
al-Qaradawi, Yusuf, The Sunnah: A Source of Civilization,
Cairo, El-Falah, 1998.
Saheeh International, The Qur'an - Arabic Text with
Corresponding English Meanings, Jeddah, Abul-Qasim
Publishing House, 1997.
Sharafuddeen, Siddiqah, The Muslim's Supplication,
al-Umari, Akram Diya, Madinan Society at the Time of the
Prophet, Herndon, USA, International Institute of
Islamic Thought, 1995.
al-Umari, Akram Diya, As-Seerah an-Nabawiyyah as
Saheehah, Madinah, Maktabat al-`Uloom wal-Hikam,
1994.
Umm Muhammad, The Prophets Appointed by Allah,
137

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The global messenger