Islamic Information Center

Muhammad, A Guidance To Follow

2008-12-06T00:29:00.001-08:00

Muhammad (pbuh) as a man had already died, but as a Prophet (pbuh) he left behind him a legacy in the form of the Qur’an and the Sunnah. He stressed the urgent need to hold firmly to these two sources during his Farewell speech in the valley of Arafat. If people hold fast to them, they will never go astray.

The teachings he left for us, if put into practice in their true spirit and proper way, will bring a happy life in this world and besides the indubitable rewards that will be received by those who believed in them in the life after death.

In this sense, Islam is a worldly religion which cares first for the worldly affairs of humanity. The hereafter is merely a continuation of the worldly life. It is difficult to portend that man can be saved in the Hereafter without being saved in this world. The safe way is to follow the way shown to us by the Prophet Muhammad (peace be upon him). When his wife, ‘Aishah, was asked by a companion about the Prophet’s daily conduct, ‘Aishah replied that the conduct of the Prophet (pbuh) is the Qur’an which is the guidance from Allah and Muhammad (pbuh) was given authority by Allah to interpret it. That is why his conduct is exemplary of human conduct. Islam as brought by the Prophet Muhammad (pbuh) is very much misunderstood as a religion of rituals only like prayers, fasting, almsgiving and pilgrimage. Thanks to the new developments in the world, Islam is now looked upon In a wider perspective than the narrow-minded view.

The increased interest in Islamic studies by Muslims and non-Muslims supported by the advanced printing technology, has begun to open the eyes of the world about the true teaching and intrinsic values of Islam.

· Economy:

In the field of economic development, the goal is not material gain, but human welfare in general. Islam exhorts that the balance between the material and physical aspects, between the individual and societal needs, be maintained in order to narrow the gap between two opposite sides of human world. It is stated in the Qur’an: "Say, who is there to forbid the beauty which Allah has brought forth for His creatures, and the good things from among the means of sustenance. Say, they are for those who believe (in Allah) In this worldly life, to be theirs alone in the Hereafter on the Day of Resurrection [...] Say, the only things my Lord forbids are the shameful deeds, be they open or secret, the sin, unjustified envy, the ascribing of divinity to aught beside Allah, and the attributing unto Allah of aught of which you have no knowledge" (Al A'raf, verse 33)

So everyone is free to conduct any business he likes outside the harmful circle he has been warned not to indulge in. If he does not listen to this warning, he will be in trouble. Every good quality as precondition to a successful business is encouraged by Islam.

The Prophet (pbuh) himself was a businessman before he was appointed as a Prophet. His ability to run business prudently, by his fairness and truthful conduct in dealing with people had won him the heart of his employer, Khadijah who later offered him marriage. He advocated Muslims to follow the spirit of Prophet Daud (David) (pbuh). With hard work, this Prophet earned his living from his own labour. He also said that faith of a Muslim is not complete If he is not good in his profession. “He said: “If you leave matters to those who are not professional, you are waiting for the disaster”.”

If he works in the production line, his products must be compatible with products of other companies or factories. In order to be marketable, it must suit the taste of buyers and their standards of living. In this regard, Islam teaches not to cheat in offering the product to the market. It must be shown as it is without any publicity it does not deserve. In the life time of the Prophet, he found many cases in market places where the merchants tried to cheat the customers. “The Prophet said to them: “Whoever cheated are not from amongst us (Muslims)”.”

Islam laid many regulations in the field of economy such as trade, leasing, business transaction, contract and others to prevent unfair dealing within the community and in the world of business at large. What is also prevented by Islam is a monopoly and exploitation -by one man or one group at the expense of the others.

· Cleanliness:

The first thing in the religion brought by the Prophet Muhammad (pbuh) is the care of cleanliness. The concept of cleanliness in Islam covers physical and spiritual, mundane and religious domains.

Before performing any rituals, prescribed by Islam, one should cleanse his body, and his dress, his place of worship and his environment should be clean.

Before performing his prayers or starting for pilgrimage, one has to make his ablution (wudu’). If he or she is in a state of unclean after having had a lawful intimate intercourse or post-natal period or other reasons, he or she has to take a complete bath by pouring clean water over the whole body.

In the case of daily prayer, every Muslim has to clean his/her private parts, face, hand, feet, mouth, nose and ears at least five times every day for the five daily prayers. This also reminds him/her to keep his/ her soul clean from unlawful deeds.

Cleanliness is not in the physical sense only. The body should be purified as well from evil doings that might harm his relationship with others and with God. He has to clean his mind from bad intentions or committing unlawful acts. He has to clean his heart from jealousy, hypocrisy and other evil desires. He has to embody hope, truthfulness, forgiveness, compassion, holiness, the sense of brotherliness, neighbourliness and other noble qualities.

He has to pay special attention to his diet against all unhealthy food medically and religiously. He has to keep his eyes, ears, tongue away from evil things. These are among the noble characteristics as exemplified by Prophet Muhammad (pbuh).

To clean the wealth, Islam instituted the zakat system (way of purifying wealth). A person whose wealth has reached a certain point is obligated to pay zakat (alms) which is a duty enjoined by God and undertaken by Muslims in the interest of society as a whole.

For those able persons whose wealth does not reach the minimum rate point, he can also give voluntary contribution to the needy. This does not mean that the needy should always be receiving help from the able.

“Prophet Muhammad said: "The upper hand (giver) is better than the lower one (receiver of help).””

If the receiver of zakat can grasp the spirit of the Prophet’s (pbuh) saying, he will try his best to be the giver instead of the receiver by endeavouring to better his life as encouraged by the teachings of Islam.

In Islam, the possession of more wealth does not raise a man’s dignity, nor does poverty degrade him. It is true that wealth is necessary for man to live on this earth, but It is only a means, not the end. The end is happiness in life by attaining the higher values and not losing sight of in the pursuit of wealth.

Among the great virtues of Islam is the command to do good and the prohibition to do evil. The good should be preserved and the evil should be discarded. In short, Islam is actually composed of a series of commands and prohibitions. All the commands and prohibitions are for the good of humanity. Allah the Most Knowing, the Most Merciful, did not decree any law and regulations but for the good and benefit of his creatures.

The prohibition was decreed because of its evil implications to humanity. The evils were created to test the human conscience and challenge their freewill in choosing between right and wrong.

All the commands and prohibitions from Allah as transmitted through His Prophet Muhammad (peace be upon him) was intended to purify the human soul in order to live a pure and clean life adored by Allah and human genesis.

· Orderliness:

One of the other teachings of Islam is about orderliness. Discipline, regulation, management, planning and all other terms relating to organisation are important in Islam. Islam exhorts people to live in orderliness and to put the right thing in the right place. The foundation of Islamic order rests on two main principles, the crucial -faith in one God (Allah) and the oneness of humanity. All the frameworks were laid down in the Qur'an and the Prophet Muhammad (pbuh) applied himself to working out the essential details of that order.

One of the great values taught by Islam in this regard is to make use of the time left to humanity. The Qur'an and the Sunnah (Traditions) mentioned about time, day, week, month, year and century. People are lost if they did not spend the time available to them during this life for good things. It is a great loss if people have to waste the valuable time they have at their disposal for useless activities. It is true that life should be enjoyable but not at the expense of human resources and values which are essential for the continuation of their wellbeing.

Allah the Most Knowing had created time and space suitable for human activities for they can attain achievements in life. There are times for work, study, recreation, resting and even celebration. All are parts of activities in worshipping Allah and serving His cause. The Qur'an says that Allah had created day for earning and night for resting and enjoyment. He created the sun, the moon and all outer-space objects so that man on the earth can fix the time and arrange the calendar. By having a standard time, a standard calendar and the movements of astronomical objects, people are able to regulate their timetable in choosing the right moment for them in doing business and carrying out their activities.

Islam prescribes certain times for the daily prayers, a certain month for the obligatory fasting and a certain time during life time for performing the hajj (pilgrimage). This indicates that the religion brought by Prophet Muhammad (pbuh) places the life of Muslims in systematic order. For every move and occasion made by Muslims there is a rule governing it, be it in the form of advice, spiritual guidance or practical directive. If all these directives are followed and understood properly, people will have high discipline and a well-managed life.

Islam encourages people to think correctly before taking any action. This means planning. There are many verses in the Qur'an admonishing against doing things unthinkingly and jumping to conclusions.

The Prophet (pbuh) also showed good example in fulfilling promise and staying true to treaty, agreement or contract made between parties.

As a man of honour, he always remained true to the principles agreed in the treaty, depicting his high discipline and inclination of doing everything in proper order.

· Friendliness:

Prophet Muhammad (peace be upon him) was a warmhearted and faithful friend. He loved his companions. He extended greetings to those he knew and to those he did not know. He treated all people around him with kindness and affection.

He was very courteous to all those who met him. He never contradicted anybody who is not opposed to the teachings of Islam. He treated equally the humble and the lofty. He claimed no distinction and lived amongst his companions as if he was not their leader.

· Neighbourliness:

He regarded the neighbours as brothers and sisters because of their closeness and living in the same vicinity. He once smelt the aroma of the soup cooked by his wife. He told her to give some of it to the neighbours who also smelt it. He said it was not right for a Muslim to sleep with a full stomach after having had a good meal but let his neighbour starve. He laid the foundation for a friendly relation and cooperation among neighbours exemplifying that, living as a neighbour, one has one’s right and responsibility.

In regard to the rights of a neighbour, the Prophet said: ““Help him if he asks your help; give him relief if he seeks your relief; show him concern if he is distressed and when he is ill; attend his funeral if he dies; congratulate him If he meets any good; sympathize with him if any calamity befalls him; do not block his air by raising your building without his permission and do not harass him.””

· Goodwill:

He was a good exemplar to those who subscribe to a harmonious society. Islam exhorts people not to violate the rights of others and injure their interest, but should positively cooperate with each other and establish a mutual relationship and social cohesion.

To safeguard the unity and solidarity of the nation and to achieve the welfare and wellbeing of the community, Muslims have been enjoined to avoid mutual hostility, social dissension, backbiting one another, and hurting others with their hand or tongue.

Islam as brought by the Prophet Muhammad (pbuh) exhorts Muslims to visit the sick, to help the needy and assist the weak. Islam makes no discrimination on the basis of race, colour or language. Its appeal Is to the entire humanity.

· Women:

The Prophet Muhammad (peace be upon him) brought changes for the betterment of women.

Woman is recognised by Islam as a full and equal partner of man in the procreation of humankind. He is the father, she is the mother, and both are essential for life. Her role is no less vital than his. By this partnership, she has an equal share in every aspect; she is entitled to equal rights, she undertakes equal responsibilities, and in her there are many qualities and so much humanity as there are in her partner.

She is equal to man in bearing personal and common responsibilities and in receiving rewards for her deeds.

She is equal to man in the pursuit of education and knowledge.

Islam enjoined the seeking of knowledge upon Muslims; it makes no distinction between man and woman.

She is entitled to freedom of expression as much as man is. Her sound opinions are taken into consideration and cannot be disregarded just because she is a female.

Islam grants woman equal fights to contract, to enterprise, to earn and possess independently. Her life, her property, her honour are as sacred as those of man.

Islam has also given woman a share of inheritance. Before Islam, she was not only deprived of that share, but was herself considered as property to be inherited by man.

· Statehood:

When Prophet Muhammad (pbuh)arrived at Madinah, he initiated the formation of an Islamic state. After establishing political brotherhood and the authority of the state of Madinah, he began negotiations with various tribes around the dy and made treaties with them.

When the Makkan unbelievers launched a series of attacks on Madinah, Prophet Muhammad (pbuh) was able to confront them. And when the Makkans were finally defeated in the battle of the Trenches (Al-Khandaq), he was able to make truce with them at Hudaibiyah for ten years. This treaty was a masterpiece of practical statesmanship on the part of Prophet Muhammad.

His diplomacy in sending and receiving envoys to and from the various chiefs of tribes and foreign rulers, his fairness in conducting judiciary, and his general pardon at the liberation of Makkah, was another proof of his lofty statesmanship.

The State he established in Madinah was not a matter of chance. It was the very nature of his mission that he would establish a state to enforce the way of Allah. People might accept a new faith but it would take time to change their habits, custom and way of life. And even if a small group of people succeeded in changing their way of life, there would be many others who would not let these people practise their belief and try to stop them by force. So the Islamic State became an urgent necessity to protect the Islamic way of life.

The State founded by Prophet Muhammad (pbuh) was invested with physical force, as every State must necessarily be, to fulfil its function of stopping aggression and oppression.

A democratic system In Islam is expressed through the term shura (council). The Qur'an says: ““And those who respond to their Lord and keep up prayer and their affairs (of government) is by council among themselves and who spend out of what we have given them.”.”

Source : Islamway

About Muhammad (Peace Be Upon Him)

2008-12-06T00:24:00.001-08:00

Muhammad (peace be upon him) was an illiterate, but wise and well-respected man who was born in Makkah in the year 570 C.E., at a time when Christianity was not yet fully established in Europe. His first years were marked by the deaths of his parents. Since his father died before his birth, his uncle, Abu Talib, from the respected tribe of Quraysh, raised him. As Muhammad (pbuh) grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. His reputation and personal qualities also led to his marriage, at the age of twenty-five, to Khadijah, a widow whom he had assisted in business. Thenceforth, he became an important and trusted citizen of Makkah. Historians describe him as calm and meditative.

Muhammad (pbuh) never felt fully content to be part of a society whose values he considered to be devoid of true religious significance. It became his habit to retreat from time to time to the cave of Hira, to meditate near the summit of Jabal al-Nur, the "Mountain of Light", near Makkah.

At the age of 40, while engaged in one such meditative retreat, Muhammad (pbuh) received his first revelation from God, through the Angel Gabriel. This revelation, which continued for 23 years, is known as the Quran, the faithful recording of the entire revelation of God. The first revelation read: «"Recite: In the name of your Lord Who created man from a clot (of blood). Recite: Your Lord is Most Noble, Who taught by the pen, taught man what he did not know."» [96:1-5]

The first convert to Islam was Khadijah, whose support and companionship provided necessary reassurance and strength for Muhammad. He also won the support of some of his relatives and friends. Three basic themes of the early message were the majesty of the one, unique God, the futility of idol worship, the threat of judgment, and the necessity of faith, compassion and morality in human affairs. All these themes represented an attack on the crass materialism and idolatry prevalent in Makkah at the time. So when he began to proclaim the message to others the Makkans rejected him. He and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 C.E., God gave them the command to emigrate. This event, the Hijrah (migration), in which they left Makkah for the city of Madinah, some 260 miles to the north, marked the beginning of a new era and thus the beginning of the Muslim calendar. During his suffering, Muhammad (pbuh) drew comfort from the knowledge revealed to him about other prophets, such as Abraham, Joseph, and Moses, each of whom had also been persecuted and tested.

After several years and some significant battles, the Prophet and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. By the time the Prophet died, at the age of 63, the greater part of Arabia had accepted Islam, and within a century of his death, Islam had spread as far west as Spain and as far east as China. It was clear that the message was not limited to Arabs; it was for the whole of humanity.

The Prophet's sayings (Hadith), are also believed to be revelation. The number of sayings collected by his followers and scholars is about 10,000. Some typical examples of his sayings are as follows:

“"To pursue knowledge is obligatory on every believing (man and woman)."” [Ibn Majah]

“"Removing a harmful thing from the road is charity."” [Bukhari, Muslim]

“"Those who do not show tenderness and love cannot expect to have tenderness shown to them."” [Bukhari]

“"Adore Allah (God) as though you see Him; even if you do not see Him, He nonetheless sees you."” [Bukhari, Muslim]

Although Muhammad is deeply loved, revered and emulated by Muslims as God's final messenger, he is not an object of worship.

A Brief Biography Of Muhammad

2008-12-06T00:21:00.000-08:00

Muhammad (pbuh) was born in Makkah on 12 Rabi` al-Awwal 570 c.e.
His father, `Abdullah Ibn `Abdul Muttalib of the Banu Hashim clan of the Quraysh tribe, died before his birth. According to the custom of the Quraysh nobility, the infant Muhammad (pbuh), when only eight days old, was handed to a Bedouin wet-nurse to be brought up by her in the healthy atmosphere of the desert. At the age of five, Muhammad (pbuh) returned to the care of his mother, Aminah bint Wahb, whose father was the chief of the Banu Zahrah clan, but she died a year later. Muhammad (pbuh) then went to his paternal grandfather, `Abdul Muttalib, the chief of Banu Hashim and the leader of the people of Makkah, who gave him loving care. He died when Muhammad (pbuh) was eight, and the boy was then brought up by his uncle Abu Talib, who was to prove his shield and protection when some thirty years later his preaching brought upon him the enmity of the people of Makkah. Abu Talib was a merchant of modest means, and when Muhammad (pbuh) grew up, he assisted him in his business. At the age of twelve, he accompanied his uncle in a merchant's caravan to Syria. Muhammad (pbuh) was content with his lot as a shepherd, but his uncle Abu Talib desired something better for him and obtained him employment with a rich widow, Khadijah bint Khuwaylid ibn Asad. Thus Muhammad (pbuh) found himself at the age of twenty-five in charge of a caravan conveying merchandise to Syria. On his return, Khadijah was so pleased with his successful management of her business, and was so attracted by his nobility of character - reports about which she had heard from her old servant who had accompanied him - that she sent her sister to offer the young man her hand. Muhammad (pbuh) had felt drawn to Khadijah, and so matters were soon arranged and, though Khadijah was fifteen years his senior, their twenty-six years of married life were singularly happy. Muhammad (pbuh) continued to work as a merchant. His fairness further enhanced his reputation as Al-Amin (The Trustworthy). In the year 605 c.e., a dispute arose during the reconstruction of the Ka`bah(+), which threatened to plunge the different clans of the Quraysh tribe into war, but the sagacious arbitration of Muhammad (pbuh) saved the situation and settled the dispute to everyone's satisfaction. He continued to take an ever-increasing interest in public affairs and to exert himself in the service of the poor, the helpless and the weak. Many were the slaves who owed their freedom to Muhammad (pbuh), and many were the widows and orphans who lived on his generosity. Whenever the iniquities of his people oppressed him, Muhammad (pbuh) retired to the solitude of a cave in Mount Hira' outside Makkah. There his soul tried to peer into the mysteries of creation, of life and death, of good and evil, to find order out of chaos. Solitude became a passion with him, and every year he would retire to the cave for the whole month of Ramadan, to mediate.It was on one of these occasions, when he was forty years of age, that Muhammad (pbuh) received the Call. One night, while lying absorbed in his thoughts in the solitude of the cave, Muhammad (pbuh) was commanded by a mighty Voice to go forth and preach. Twice the Voice called and twice he ignored the Call. The Voice called for the third time and revealed to him the first verses from the Qur'an. Alarmed by the experience, Muhammad (pbuh) rose trembling, and hastened home to seek rest and solace for his troubled mind and tortured soul in Khadijah's tender care, and she calmed and comforted him. When he had recovered sufficiently, he sought the solitude of the hills to soothe his anguish of mind when the Angel of Allah appeared to him and recalled him to his duty to mankind. Awe-stricken, he hurried back to his house and asked Khadijah to wrap him in warm garments. She did her best to reassure him, saying that his conduct through life had been such that Allah would not let a harmful spirit come to him. She later consulted her kinsman, Waraqah ibn Nawfal, an old man who knew the Scriptures of the Jews and the Christians. He declared that the heavenly message that had come to Moses of old had now come to Muhammad (pbuh), and that he was chosen as a Prophet of Allah. The very thought of being chosen out of all mankind with such a Mission profoundly disturbed Muhammad's (pbuh) humble and devout mind. Khadijah was the first to accept the truth of his Mission, and then he communicated his experience to his cousin `Ali, his adopted son Zayd, and his intimate friend Abu Bakr. These persons, who knew him best and had lived and worked with him and noted all his movements and the sincerity of his character, became his first converts. The Prophet began by preaching his mission secretly first among his intimate friends, then among the members of his own tribe and thereafter publicly in the city and suburbs. Standing alone, he proclaimed the glory of Allah, publicly denounced the idolatry of his people and their evil ways, and called them to Allah and the better life. The Quraysh tribe were the guardians of the Ka`bah, the holy place to which all Arabs made pilgrimage, and it was a source of great prestige and profit to their city, Makkah. They were, therefore, seriously alarmed and became actively hostile towards Muhammad (pbuh), who was now publicly preaching against the worship of the idols in the Ka`bah, which ranked first among the vested interests. During the season of the pilgrimage, men were posted on all the roads to warn the tribes against the madman who was preaching against their gods. The early converts of Muhammad (pbuh), who were mostly humble folk, were subjected to great oppression. And in spite of his rank, Muhammad (pbuh) himself would have been killed if the Quraysh had not been deterred by the fear of blood vengeance from his powerful clan, Banu Hashim. The persecution increased as Muhammad's (pbuh) converts grew in number and influence.The fury of the people of Makkah knew no bounds. Muhammad (pbuh), the respected citizen of rank and high descent, “Al-Amin” of his people, was henceforth subjected to insults, to personal violence, and to the bitterest persecution, and his converts were most relentlessly oppressed, persecuted and tortured. Deeply grieved at the sad plight of his followers, Muhammad (pbuh) advised them in the fifth year of his Mission to leave the country and seek refuge from the persecution of the idolators among the Christian people of Abyssinia. Muhammad (pbuh) and a few stalwart followers remained in Makkah and suffered untold misery and oppression, but still their number continued to increase. In their exasperation, the Quraysh outlawed Muhammad (pbuh) and asked his clan to forgo their right of avenging his blood. Though unbelievers and participators in the persecution, the proud clansmen refused to give up the right at the bidding of the people of Makkah, who thereupon boycotted them. Muhammad (pbuh), the small band of his followers and Banu Hashim and Banu Al-Muttalib suffered such terrible hardships that the better minds among the people of Makkah grew weary of the social ostracism of old friends and neighbors. After three years, towards the end of 619 c.e., the ban was lifted. Banu Hashim and Banu Al-Muttalib were now free to follow their vocations, but opposition to Muhammad (pbuh) became ever more relentless. A year later, Muhammad (pbuh) lost his uncle and protector, the noble Abu Talib, and his beloved wife, Khadijah, in whose love and devotion he had found comfort, solace and encouragement. The death of Abu Talib removed the last check on the Makkans' violence. Muhammad (pbuh) was now defenseless and in continual peril of his life. Persecution grew ever fiercer, and Muhammad (pbuh)sought refuge in the neighboring city of Ta'if, where he was met with great hostility and barely escaped with his life. But a turning point in his career was at hand. Muhammad (pbuh) made several converts in a party of pilgrims from the prosperous city of Yathrib. After the Pilgrimage, the men of Yathrib returned to their city with a Muslim teacher, and in the following year, at the time of Pilgrimage, seventy-three Muslims from Yathrib came to Makkah to vow allegiance to the Prophet and invited him to go to their city. Muhammad (pbuh) took council with his Makkan followers, and it was decided that they should immigrate to Yathrib. They left gradually and unobtrusively, Muhammad (pbuh) remaining to the last. Their departure was soon discovered by the Quraysh, who decided to slay Muhammad (pbuh) before he too escaped, for although they hated the idea of his preaching in their midst, they dreaded still more the spread of his influence if he escaped from Makkah. They, therefore, cast lots and chose forty men, one from each clan, who took a solemn vow to kill Muhammad (pbuh). They were to strike simultaneously so that the murder could not be avenged by blood feud on any one clan. But on the night they were to kill him, Muhammad (pbuh) left Makkah with Abu Bakr. Eluding his pursuers over a long distance of desert and rocks, he reached Yathrib, thereafter known as Madinah. This event is called the Hijrah, or emigration. It marks the greatest turning point in the history of Muhammad's (pbuh) Mission, and the Muslim calendar is named after it. Muhammad (pbuh) was now free to preach and his followers increased rapidly. The Muslims could now worship freely and live according to the laws of Allah. It was during this period, with the Prophet now the head of a nascent Islamic State, that most of the Qur’anic verses regarding the rules of society were revealed. But the people of Makkah were not going to allow Muhammad's (pbuh) movement to take root in Madinah. They organized three great expeditions against the city, but all were beaten back. Eventually the Makkans and Muslims concluded the Treaty of Hudaybiyah to maintain peace between them and to observe neutrality in their conflicts with third parties. Profiting by the peace, the Prophet launched an intensive program for the propagation of Islam. A few weeks after the Treaty of Hudaybiyah, the Prophet (pbuh) sent letters to several kings and the Byzantine and Persian Emperors () inviting them to Islam. The king of Abyssinia and the ruler of Bahrain accepted Islam , while the Byzantine ’Emperor, Heraclius, acknowledged Muhammad's (pbuh) Prophethood without actually accepting Islam. It was not until the eighth year after the Hijrah that the Muslims were able to put an end to this war by gaining a bloodless victory over Makkah when the Makkans violated the terms of their treaty. The people of Makkah, who had relentlessly oppressed Muhammad (pbuh) and his followers for twenty-one years, expected dire vengeance, but in the hour of their defeat they were treated with the greatest magnanimity. "Go, you are free!" were the words with which Muhammad (pbuh) gave them general amnesty. The Prophet (pbuh) removed all the idols in and around the Ka`bah, saying, "And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish."(Al-Isra': 81). Also, the Muslim call to prayer was heard in this ancient sanctuary. The Surrender of Makkah was followed by the submission of the surrounding tribes and the acknowledgement of Muhammad's (pbuh) spiritual and temporal leadership over the whole of Arabia. During the ninth year of the Hijrah, delegations came from all parts of Arabia to swear allegiance to the Prophet (pbuh) and to hear the Qur'an. Islam now spread by leaps and bounds, and the peoples of the Arabian Peninsula and the southern regions of Iraq and Palestine had voluntarily embraced Islam. In the tenth year, Muhammad (pbuh) went to Makkah as a pilgrim, and he felt it was for the last time because of the Revelation he received there included the verse, " [...]This day have I perfected your religion for you and completed My favor unto you [...]” (Al-Ma'idah: 3) On his return to Madinah, he fell ill of a mortal fever. It lasted for fifteen days, but he continued to lead the prayers until three days before his death, when he deputed Abu Bakr. At early dawn on the last day of his earthly life, Muhammad (pbuh) came out from his room beside the mosque and joined the public prayers, but later in the day he died. The end came peacefully; murmuring of pardon and the company of the righteous in Paradise, the Prophet (pbuh) of Islam breathed his last breath, at the age of 63, on Wednesday, 12 Rabi` al-Awwal 11 a.h. By the time his mission had ended, the Prophet (pbuh) was blessed with several hundred thousand followers, both men and women. Thousands prayed with him at the mosque and listened to his sermons. Hundreds of sincere Muslims found every opportunity to be with him following the five daily prayers and at other times. They sought his advice for their everyday problems and listened attentively to the interpretation and application of revealed verses to their situation. They followed the message of the Qur’an and the Messenger of Allah with utmost sincerity and supported him with everything they had. After his death, they faithfully carried the message of Islam, and within ninety years the light of Islam reached Spain, North Africa, the Caucasus, northwest China and India.

Source : Islam Online

What Does Islam Say About Terrorism?

2008-12-05T23:58:00.001-08:00

One of the distinctive characteristics of the times we live in is the overwhelming presence of violence in our societies. Whether it is a bomb going off in a market place, or the hijacking of an aircraft where innocent people are held at ransom to achieve political ends, we live in an age, where the manipulation and loss of innocent lives has become commonplace.

Such is the all-pervasive nature of indiscriminate violence, that “terrorism” is considered as one of the prime threats to peace and security in our societies.

The word terrorism came into wide usage only a few decades ago. One of the unfortunate results of this new terminology is that it limits the definition of terrorism to that perpetrated by small groups or individuals. Terrorism, in fact, spans the entire world, and manifests itself in various forms. Its perpetrators do not fit any stereotype. Those who hold human lives cheap, and have the power to expend human lives, appear at different levels in our societies. The frustrated employee who kills his colleagues in cold-blood or the oppressed citizen of an occupied land who vents his anger by blowing up a school bus are terrorists who provoke our anger and revulsion. Ironically however, the politician who uses age-old ethnic animosities between peoples to consolidate his position, the head of state who orders “carpet bombing” of entire cities, the exalted councils that choke millions of civilians to death by wielding the insidious weapon of sanctions, are rarely punished for their crimes against humanity.

It is this narrow definition of terrorism that implicates only individuals and groups, that has caused Muslims to be associated with acts of destruction and terror, and as a result, to become victims of hate violence and terror themselves. Sometimes the religion of Islam is held responsible for the acts of a handful of Muslims, and often for the acts of non-Muslims!

Could it be possible that Islam, whose light ended the Dark Ages in Europe, now propound the advent of an age of terror? Could a faith that has over 1.2 billion followers the world over, and over 7 million in America, actually advocate the killing and maiming of innocent people? Could Islam, whose name itself stands for “peace” and “submission to God”, encourage its adherents to work for death and destruction?

For too long, have we relied on popular images in the media and in Hollywood films, for answers to these pertinent questions. It is now time to look at the sources of Islam, and its history to determine whether Islam does indeed advocate violence.

SANCTITY OF HUMAN LIFE

The Glorious Qur’an says:
“…take not life, which God hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.”
[Al-Qur’an 6:151]

Islam considers all life forms as sacred. However, the sanctity of human life is accorded a special place. The first and the foremost basic right of a human being is the right to live. The Glorious Qur’an says:

“…if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.”
[Al-Qur’an 5:32]

Such is the value of a single human life, that the Qur’an equates the taking of even one human life unjustly, with killing all of humanity. Thus, the Qur’an prohibits homicide in clear terms. The taking of a criminal’s life by the state in order to administer justice is required to uphold the rule of law, and the peace and security of the society. Only a proper and competent court can decide whether an individual has forfeited his right to life by disregarding the right to life and peace of other human beings.

ETHICS OF WAR

Even in a state of war, Islam enjoins that one deals with the enemy nobly on the battlefield. Islam has drawn a clear line of distinction between the combatants and the non-combatants of the enemy country. As far as the non-combatant population is concerned such as women, children, the old and the infirm, etc., the instructions of the Prophet are as follows: "Do not kill any old person, any child or any woman"[1]. "Do not kill the monks in monasteries" or "Do not kill the people who are sitting in places of worship."[2] During a war, the Prophet saw the corpse of a woman lying on the ground and observed: "She was not fighting. How then she came to be killed?" Thus non-combatants are guaranteed security of life even if their state is at war with an Islamic state.

JIHAD

While Islam in general is misunderstood in the western world, perhaps no other Islamic term evokes such strong reactions as the word ‘jihad’. The term ‘jihad’ has been much abused, to conjure up bizarre images of violent Muslims, forcing people to submit at the point of the sword. This myth was perpetuated throughout the centuries of mistrust during and after the Crusades. Unfortunately, it survives to this day.

The word Jihad comes from the root word jahada, which means to struggle. So jihad is literally an act of struggling. The Prophet Muhammad (peace be upon him) said that the greatest jihad is to struggle with the insidious suggestions of one’s own soul. Thus jihad primarily refers to the inner struggle of being a person of virtue and submission to God in all aspects of life.

Secondarily, jihad refers to struggle against injustice. Islam, like many other religions, allows for armed self-defense, or retribution against tyranny, exploitation, and oppression. The Glorious Qur’an says:

“And why should ye not fight in the cause of God and of those who, being weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!"
[Al-Qur’an 4:75]

Thus Islam enjoins upon its believers to strive utmost, in purifying themselves, as well as in establishing peace and justice in the society. A Muslim can never be at rest when she sees injustice and oppression around her. As Martin Luther King Jr. said:

“We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people.”

Islam enjoins upon all Muslims to work actively to maintain the balance in which God created everything. However, regardless of how legitimate the cause may be, the Glorious Qur’an never condones the killing of innocent people. Terrorizing the civilian population can never be termed as jihad and can never be reconciled with the teachings of Islam.

HISTORY OF TOLERANCE

Even Western scholars have repudiated the myth of Muslims coercing others to convert. The great historian De Lacy O'Leary wrote:

"History makes it clear, however, that the legend of fanatical Muslims, sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated."[3]

Muslims ruled Spain for roughly 800 years. During this time, and up until they were finally forced out, the non-Muslims there were alive and flourishing. Additionally, Christian and Jewish minorities have survived in the Muslim lands of the Middle East for centuries. Countries such as Egypt, Morocco, Palestine, Lebanon, Syria, and Jordan all have significant Christian and/or Jewish populations.

This is not surprising to a Muslim, for his faith prohibits him from forcing others to see his point of view. The Glorious Qur’an says:

“Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks. And God heareth and knoweth all things.”
[Al-Qur’an 2:256]

ISLAM - THE GREAT UNIFIER

Far from being a militant dogma, Islam is a way of life that transcends race and ethnicity. The Glorious Qur’an repeatedly reminds us of our common origin:

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honored of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things).”
[Al-Qur’an 49:13]

Thus, it is the universality of its teachings that makes Islam the fastest growing religion in the world. In a world full of conflicts and deep schisms between human beings, a world that is threatened with terrorism, perpetrated by individuals and states, Islam is a beacon of light that offers hope for the future.

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[1] Narrated in the collection of traditions of Abu Dawud
[2] Narrated in the Musnad of Imam Ibn Hanbal
[3] Islam At Crossroads, London, 1923, page 8

Author : Why Islam

Islam: A Home Of Tolerance, Not Fanaticism

2008-12-05T23:54:00.000-08:00

Media speculation since the horrific terrorist attacks on America has pointed the finger at Muslims and the Arab world, and that has meant ordinary citizens of the US and other Western countries becoming easy prey for anti-faith hooligans. Shame. Sadly, the latest horror to hit the US looks to have been caused by people of Middle Eastern origin, bearing Muslim names. Again, shame. This fuels more hatred for a religion and a people who have nothing to do with these events. This is why I want to explain some basic facts about this noble way we call Islam, before, God forbid, another disaster occurs - next time probably aimed at Muslims.

I came to Islam in my late 20s, during my searching period as a wandering pop star. I found a religion that blended scientific reason with spiritual reality in a unifying faith far removed from the headlines of violence, destruction and terrorism. One of the first interesting things I learned in the Koran was that the name of the faith comes from the word salam - peace. Far from the kind of Turko-Arab-centric message I expected, the Koran presented a belief in the universal existence of God, one God for all. It does not discriminate against peoples; it says we may be different colors and from different tribes, but we are all human and "the best of people are the most God- conscious".

Today, as a Muslim, I have been shattered by the horror of recent events; the display of death and indiscriminate killing we've all witnessed has dented humanity's confidence in itself. Terror on this scale affects everybody on this small planet, and no one is free from the fallout. Yet we should remember that such violence is almost an everyday occurrence in some Muslim lands: it should not be exacerbated by revenge attacks on more innocent families and communities.

Along with most Muslims, I feel it a duty to make clear that such orchestrated acts of incomprehensible carnage have nothing to do with the beliefs of most Muslims. The Koran specifically declares: "If anyone murders an (innocent) person, it will be as if he has murdered the whole of humanity. And if anyone saves a person it will be as if he has saved the whole of humanity."

The Koran that our young people learn is full of stories and lessons from the history of humanity as a whole. The Gospels and the Torah are referred to; Jesus and Abraham are mentioned. In fact there is more mention in the Koran of the prophet Moses than of any other. It acknowledges the coexistence of other faiths, and in doing so acknowledges that other cultures can live together in peace.

"There is no compulsion in religion," it states, meaning that people should not be compelled to change their faith. Elsewhere it states, "To you, your religion; to me mine." Respect for religious values and justice is at the Koran's core. The Koranic history we teach our young provides ample examples of inter-religious and international relationships; of how to live together. But some extremists take elements of the sacred scriptures out of context. They act as individuals, and when they can't come together as part of a political structure or consultative process, you find these dissident factions creating their own rules, contrary to the spirit of the Koran - which demands that those recognized as being in charge of Muslims must consult together regarding society's affairs.

There is a whole chapter in the Koran entitled Consultation. Communal well being is central to human life, so there is a concept in Islam called Istihsan, which means "to look for the common good". Even though the Koran may lay down a diktat, scholars are also supposed to consider the circumstances prevalent at the time. Sometimes that means choosing the lesser of two evils or even suspending legislation if necessary: for instance, a person who steals bread during a famine is not treated as a thief.

Once I wrote in a song, "Where do the children play?" Our sympathy and thoughts go out to the families of all those who lost their lives in this tragic act of violence, as well as all those injured. But life must go on. Children still need to play, and people need to live and learn more about their neighbors so that ignorance doesn't breed more blind fanaticism. Moderation is part of faith, so those who accuse Muslim schools of fostering fanaticism should learn a bit more about Islam.

The Prophet (peace be upon him) said, "Ruined are those who insist on hardship in faith," and, "A believer remains within the scope of his religion as long as he doesn't kill another person illegally." Such knowledge and words of guidance are desperately needed at this time, to separate fact from falsehood, and to recognise the Last Prophet's own definition of that which makes a person representative, or otherwise, of the faith he lived and the one we try to teach

Published on Monday, September 24, 2001 by Al-Hewar Magazine

Author : Yusuf Islam (formerly the singer Cat Stevens)
Source : Al-Hewar Magazine