By SHAMIM A SIDDIQI, NY

WORLD AT THE THRESHOLD OF HIS (S) APPEARANCE

AT the end of the sixth century AD humanity was facing a very depressed and deprived condition. There was no Guidance from its Creator and Sustainer to guide its destiny as all were “lost” or mutilated due to human interpolation. There was no Kingdom of God on earth to deliver justice and equity to human abode. There was no concept of human rights and no court of justice to take care of their violations every now and then. It was the age of tribalism and that of monarchy. Tribal rules and words of monarchs were the law of the day. Worst was the condition of womenfolk. In Christianity they were like the untouchables and in the pagan world of Hinduism they had no life of their own. They were forced to die alive with the departing husband and were totally deprived to inherit either from father or husband. Human rights were just for the ruling coterie and the rest of the people were treated like serfdoms. Two super powers, the Roman and the Persian Empires were dominant and fighting against each other for their respective supremacy at frequent intervals.

Simultaneously, there was no peace and security in the Arabian Peninsula except in and around the Haram. No trade route was safe either on land or on sea. Quraish of Makkah has the monopoly over the trade from Yemen deep in South to Syria in North and beyond as they were the custodian of Haram and thus Makkah became the Clearing House of trade. This was the situation when Muhammad Ibne Abdullah was born in Banu Hashim of Quraish in Makkah in 572 AD. The geopolitical and economic situation in and around the Arab lands was very precarious. There was no justice, no peace and no security. He was extremely worried to get the situation corrected. In this pursuit, he expended all his personal possessions and that of his beloved wife Khadija but to no respite till he was appointed as the Messenger of God in 610 AD after the departure of Prophet Jesus [pbuh], leaving a long gap of about 550 years when there was no Prophet of God and no Guidance for man as how to act, live and behave on this earth for living in peace and harmony with others.

HOW PROPHET MUHAMMAD (PBUH) CORRECTED THE SITUATION

The mission entrusted to him (S) by our Lord was to deliver the Guidance to humans in the form of the Qur’an as how to live, act and behave, establish His authority on earth and administer justice to mankind. To fulfill his (S) mission:

* He (S) called the humanity to the fold of its Creator and Sustainer who created this universe and what it contains and harnessed it for man and his species as His vicegerent on earth and be always obedient to Him;

* As His vicegerent, the humans are not the “masters of all that they survey” but its trustee and hence, to use them as He commands through the last and the final Book of Guidance that he (S) delivered to mankind in the form of the Qur’an;

* Man must always feel accountable to Him for the manner he uses His countless bounties of this cosmos - expecting either reward of His eternal pleasure in Jannah for his good deeds or constant punishment in Hellfire for misdeeds. Man will get this ultimate verdict of his Creator and Sustainer after death. This ever-consciousness was to keep his worldly life in moderation and fill his life with justice, peace and harmony for all.

* Presented his life, as the Messenger of God, to serve as model and to show how to live act and behave on this earth and live in harmony with self and others.

* Those who accepted his call/invitation, he (S) organized them into a Jamaah, trim and polish their character and prepared them to be the benevolent citizens of their society as father, as husband, as neighbor, as trader, as brother and sister and the hope of mankind, doing good to everyone honestly and sincerely to the extent that all the minorities, the deprived, the depressed and the have-nots feel contented. All were getting justice at par and living in peace and harmony with others.

* He (S) established a self-sustained welfare society for the poor, the needy, the orphans, the unemployed, the underemployed, the incapacitated – for the have-nots which the most developed nations of today couldn't establish so for anywhere in this world in spite of their best efforts and tall talks of establishing a modern welfare state. .

*Prophet Mohammad (pbuh] thus, established an Islamic society and a state where justice was prevailing everywhere free of cost; where minorities, both religious and ethnic, were enjoying their human rights at par with Muslims; where the womenfolk were meeting their “socio-economic-political” rights at par with men with no distinction at all; where peace was rampant everywhere so much so that an old lady could travel alone playing with gold in her hands from Sana’ to Hazermaut ( a distance of 1,000 miles) with no fear except that of God; where he (S) and his (S) Caliph had no body-guards and everyone even the aggrieved animals could meet him (S) with their “complaints”, if any, and get redress forthwith.

*Such was the benevolent society that Prophet Mohammad (pbuh) established in the Arabian Peninsula within 23 years of his (S) appointment as the Messenger of God, in between 610 and the year 632 AD, with the help of the Guidance that came to him (S) from God in the shape of the Qur’an and the Team of the Trustworthy Da’ees that he (S) built painstakingly in that tribal society of old Jahiliyah. Humanity got its zenith in all respects within that brief period of 23 years. Since then it stands as a challenge to human endeavors to attain its equilibrium.

THE QUESTION:

Can any modern egalitarian societies of Europe, America or Asia show even a replica of that model established and demonstrated by Muhammad Ibne Abdullah (pbuh) 1400 years ago? Those who pronounced Islam as backward, and conservative can they produce a model like that in the context of modern world any where in this world? Communism died in pursuing that effort in Moscow and China has resorted to Socialistic Capitalism and, in consequence, is now reaping all the inherent evils of the materialistic system whereas Capitalism itself is counting its days sitting in the lapse of the Whit House, 10 Downing Street , the Ely se Palace , the Red Squire, and the Red Fort. When all the materialistic systems couldn't reach that zenith of mankind in their prime time what can be expected from them while they all are facing their lean period and all the secular systems are in the process of withering away.

In fact, humanity has lost its hold on the march of time as it has no sense of accountability in any of its affairs which was the corner stone of the society that Muhammad (S) built and the character that he (S) promoted and demonstrated to the world 1400 years ago. The modern man feels free to live as per his wild wishes desires and caprices with greed and lust and fill the earth with all kinds of injustices in every walk of human life. Hence it couldn't and cannot even produce a replica of that pattern of life. Materialism has lost the “battleground” to the Islamic System that was brought and established by Mohammad Ibne Abdullah (pbuh) through the Qur’an and accountability in the Akhirah. It has no choice but to recall the life pattern of Mohammad Ibne Abdullah (pbuh) and live the life that Qur’an recommends to live as obedient to the Creator and Sustainer and feeling always accountable to Him after death for all that man does on earth.

Human societies, both Muslims and non-Muslims, have NOW no choice but to surrender to the Sustainer of this cosmos, behave like the trustees of what they possess not masters and feel accountable to their Supreme Lord and live as per the pattern of life demonstrated by Prophet Muhammad (pbuh). This is now the only way left for mankind to survive with justice, peace, honor and dignity for some time more. It is an open challenge both for the Muslim and the secular world to survive with respect in the community of nations. Hope the saner elements of both will think over this challenge and behave as God commands through the Qur’an, the last and the final Book of Guidance for mankind till eternity.

This is the last hope of mankind to survive. Muhammad (S) is now the only leader for mankind to follow till eternity. Will the arrogant leadership of materialistic world see it through? The fate of humanity hinges on this fatal question. Will the good sense prevail over their obstinacy and the urgency of time over their hate against Islam and the benevolent life pattern of Muhammad Ibne Abdullah (pbuh)?

Br. Shamim Siddiqi can be reached at TSidd96472@aol.com

His web is  WWW.dawahinamericas.com

AS we celebrate love with varying genres in different cultures, I take this opportunity to greet you with Love and ask to indulge in a different narrative about Valentine.

The bravery of Valentine to have loved and then die makes the martyrdom for love life-giving. This has provided a romantic opportunity to rekindle the thought that you do love someone special.

This year coincided with the birth anniversary of Prophet Muhammad- the world’s most loving and merciful man. It makes me want to reflect on His Roses. Being an orphan and being poor did not prevent him from growing up with the glowing qualities of love, affection and intimacy.

His First Rose was Khatija. He loved her despite her huge age difference. The fact that there is no age when it comes to love is Prophetic! Their flower bore four fruits together.

The Second Rose is his dedication. He only remarried after her death and had multiple marriages after her but would still send gifts to her friends! The Rose of being open to one’s partner’s friends and treating them well is such a modern concept, yet was practiced by this desert dweller 1400 years ago.

Third Rose was belief in love. He said to Owais who loved him so much but couldn’t see him in his lifetime, since he was aiding his own ailing mother, that, a person will be with the one they love! Yes, the fact that karma brings soul mates together and in the Next World that’s a given is Prophetic.

The Fourth Rose is his love for Aisha was so overwhelming that He used to pray Oh God, don’t hold me accountable for that which I have no control over i.e. being in love with Aisha.

Fifth Rose was the fact that he would recite love poems with Aisha, run races with her and give her gifts besides kissing her even before going to the prayers, shows he was a man of cloth and heart!

Sixth Rose of Muhammad was the way he treated women. They were buried alive and seen as a liability to society. He saved over three hundred in his time and stopped this malpractice through the Quranic verse ‘when the innocent girl will be asked what crime had she committed to be buried alive’!

His Seventh Rose in the garden of love is his defending marriage. It is by virtue of choice and not valid when forced upon. When the young girl complained that she was married off by her father without her consent, The Prophet offered her the choice of staying or leaving!

Rose Eight is the fact that togetherness is not a computerized assessment but an inner connectivity. He announced through the Quran that marry women that pleases you! He founded the compatibility factor!

The Prophetic Ninth Rose was his charming aura: whomsoever he met he was so warm and respectful that a man who hated him so much, looked at him in the battle of Hunain and announced his Islam, saying: ‘you have become the most beloved person to me after glancing at your face’!

Rose Ten was his attitude towards love. He forgave and asked forgiveness repeatedly. He never hit a woman and always prayed for his mothers. His kindness to his wives was indelible, e.g. they all would cry for him consistently for almost a year after his demise and they didn’t remarry.

The Eleventh Rose was his knowing his lover and understanding her. He would say to Aisha that I know when you are pleased with me as you would say the Lord of Muhammad and when you are upset you would say the Lord of Abraham! In turn he would call her Aish, her pet name!

Rose Number Twelve in the bouquet of Muhammad’s Valentine to the world was his hatred for anger. Love is a coin whose two faces are hate and anger. He called men, who would abuse their wives, animals! He reminded the wives that your husband is either your Heaven or your Hell: depending on how you treat them.

Love is a special gift very few in the world get to experience. So don’t take it for granted. Nurture it with kindness, pray for its protection, sprinkle it with laughter and think of it as a snowflake- if you don’t capture it soon, the ground will make it muddy!

MUHAMMAD (s.a.w.), the Rasool (Messenger) of Allah, is the last messenger of God.  It is a part of Muslims’ belief that there is no Messenger between him and Qiyamah (dooms day -the end of the world).

Al-Quran is the final revelations of God that confirms the previous books, the messengers, and the messages. It is the final version of the old books and the latest edition of the divine series of books. It gives full and detailed accounts of Abraham, Moses, Joseph, Jesus, and many other messengers of God. Muslims believe in all the messengers, their messages, and their books.

‘Islam’ means ‘complete surrender to God in order to obtain peace,’ and a ‘Muslim’ is one who surrenders to God. As there is no messenger left to come, Muslims are responsible to convey and deliver the message of God to all mankind. Muslims are now the messengers of the Messenger of Allah, Muhammad (s.a.w.).

Muslims must be merciful to all human beings, and it is part of our mercy to convey and protect the Message, which is for all human beings, and to protect the dignity of the Messenger.

“Thus We have appointed you a middle nation, that you may be witnesses against mankind, and that the Messenger may be a witness against you” [English translation of Arabic Al-Quran, Surah Al Baqarah  2:142].

To protect the Message (Al-Quran) and the life and dignity of the Messenger, Allah made a special arrangement on this planet. The principal is that the source of the Message --the guidance to which the fate, the success, and failure of all humanity depends-- must not be the issue of blasphemy, mockery, fun, ridicule, disgrace, and caricature.

Muslims live with the full knowledge that the efforts to disgrace the Message and the Messenger call upon the wrath of God. By sentencing a person who ridicules the Messenger means saving the whole humanity. Muslims know well that if they allow disgrace and blasphemy of our beloved one on this earth, there would be no meaning of our existence as a community. It would be better to die than to live.

Muslims have a special responsibility to protect the dignity of the messengers of Allah. They love the Messenger of Allah more than their parents, families, and themselves.

“O Prophet, tell them plainly, ‘If your fathers and your sons, and your brothers and your wives, and your near and dear ones and the wealth which you have acquired and the trade you fear may decline and the homes which delight you --if all these things are dearer to you than Allah and His Messenger and the struggle in His Way, then wait till Allah passes His judgment on you, for Allah does not guide the wicked people [Al-Quran,Surah At-Taubah 9: 24].

It was related from Anas (r.a.w.), a companion of Muhammad (s.a.w.) that the Prophet (may Allah bless him and grant him peace) said, "None of you will believe until he loves me more than his father, his children, and all people" [Sahih Al-Bukhari Chapter 1, Hadith #150].

Muslims know the importance of the Messenger and the Message.  Muhamamd (s.a.w.) is the Messenger for whom Ibrahim (Abraham) and Ismail (Ishmael) had prayed.

“Lord, raise up from among them a Messenger who shall recite Your Revelations to them and teach them the Book and Wisdom and purify their lives.  You are All-Powerful and All Wise" [Al-Quran, Surah Baqrah 2:129].

For whom Musa (Moses) and Issa (Jesus) predicted and Allah sent the Messenger Muhammad (s.a.w.) and said:

“Surely Allah conferred a great favour on the believers when He raised from among them a Messenger to recite to them His signs, and to purify them, and to teach them the Book and Wisdom. For before that, they were in manifest error [Al-Quran, Surah Aal-Imran 3:164].

“(O Prophet,) We have not sent you forth but as a herald of good news and a warner for all mankind. But most people do not know [Al-Quran, Surah Sabaa 34: 28)].

“(O Muhammad,) We have sent you to be a real blessing for the people of the world [Al-Quran, Surah Al-Anbiyaa 21: 107].

By praising his speech, Allah said:

“Nor does he speak out of his desire. This is nothing but a revelation that is conveyed to him” [Al-Quran, Surah An-Najm 53: 3-4].

“(O Messenger,) tell people, 'If you indeed love Allah, follow me, and Allah will love you and will forgive you your sins. Allah is All-Forgiving, All-Compassionate [Al-Quran, Surah Aal-Imran 3: 31].

The person who loves Allah and His Messenger is the most powerful, the most merciful person; and, the person who is blasphemous against the Messenger is the most wicked and most hateful person on this earth.

In bringing up his Companions, Prophet Muhammad (pbuh) adopted various educational methods. Following are some of them:

1. Using illustrative parables:

Abu Bakr (may Allah be pleased with him) said, “I heard the Messenger of Allah (pbuh) saying, ‘Behold! Can anything of his dirt remain on the body of any one of you if there were a river at his door in which he washes himself five times daily?’ They said, ‘Nothing of his dirt will remain (on his body).’ He said, ‘That is like the Five Prayers by which Allah obliterates sins.’” (Reported by Muslim)

2. Drawing the addressee’s attention by means of taking oaths:

Abu Shurayh (may Allah be pleased with him) reported that the Prophet (pbuh) said, “By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!” It was said, “Who is that person, o Allah’s Messenger?” He said, “That person is he whose neighbor does not feel safe from his evil.” (Reported by Al-Bukhari)

3. Being joyful in advice so that his Companions would not get bored:

In this context, we recall the incident when a man came to the Prophet (pbuh) and said, “O Messenger of Allah! Give me a mount.” The Prophet (pbuh) said, “We shall give you a she-camel’s child to ride on.” He said, “What shall I do with a she-camel’s child?” The Prophet (pbuh) replied, “Do any others than she-camels give birth to camels?” (Reported by Abu Dawud)

4. Considering the state of the addressee:

Abu Wa’il reported that Abdulrahman used to give a religious talk to the people on every Thursday. Once a man said, “O Abu Abdulrahman! (By Allah) I wish if you could preach us daily.” He replied, “The only thing which prevents me from doing so, is that I hate to bore you. No doubt, I consider your state in preaching by selecting a suitable time just as the Prophet (pbuh) used to do with us, for fear of making us bored.” (Reported by Al-Bukhari)

Away from extreme views

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

Perhaps no historical character has been subjected to vile criticism, false accusations and fabricated assertions by his opponents than Prophet Muhammad (peace be upon him). Yet no one has been the recipient of more profound and genuine love and respect than him.

Both love and hostility linger on, and are nurtured despite the fact that 14 centuries have passed since Muhammad had departed this world. Neither feeling would have lingered had Muhammad been an ordinary person, or had his contribution to human life been of temporary nature.

Today we see both feelings surfacing in different ways and shapes, in areas of our world that are wide apart, and among people of different races, cultures, beliefs and life perspectives. Books like Salman Rushdie’s Satanic Verses, the Danish cartoons, as well as videos and websites dedicated to attack Islam and its Prophet are manifestations of the hostile trend. The large demonstrations that swept the Muslim world against such productions symbolize the deep seated love Muslims feel toward Muhammad, God’s last messenger.

Yet both types of manifestation are extreme, held by small sections of Muslims and non-Muslims. Before the beginning of the 21st century, the great majority of non-Muslims did not take much interest in Islam or its Prophet, despite sustained efforts, over the last third of the 20th century, to distort the image of Islam and to associate it with terrorism. On the other hand, most Muslims today follow the traditional way in their approach to their faith and to the man who delivered its divine message.

Extreme tendencies are hardly appropriate in any generation, let alone in our modern world with its easy and varied ways of communication. By nature, they remain confined within certain areas and among small communities. However, they sometimes acquire a self-energizing force that gives them speedily increasing momentum, and they can stage sweeping revolutions. The end result is almost always a negative one.

When we study the history of Islam and the life of Prophet Muhammad (peace be upon him), we clearly see that his approach was a very moderate one, seeking to win hearts and influence minds and ways of thinking. He never promised anyone any type of material gain. He never sought to achieve supremacy for any class, race, tribe or community. Even the least privileged individual was, to him, a person who had every right to learn of God’s message and to make a choice whether to accept or reject it.

Muhammad’s community is described in the Qur’an as ‘the middle community’, to stress its central role in the life of humanity and its moderate approach. Yet Islam is uncompromising in establishing the truth and defending it. It accepts no injustice, no matter who is the perpetrator. It tells its followers that they must always maintain justice, even with their enemies: “Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice. Be just, this is closer to righteousness.” (5:

Steering away from all types of extremity, we will be publishing a series of articles that highlight the true character of Prophet Muhammad (peace be upon him). We hope that this will help our non-Muslim readers to understand our view of him. It will also help Muslims to formulate a better understanding of God’s last messenger and why they should follow his guidance in all aspects of life.

Prophet Muhammad - 2:

Born into a very noble family

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

Muhammad (peace be upon him) was born in Makkah at the beginning of the last third of the sixth century. At that time, the world generally was in a miserable state, as if general collapse was about to overwhelm everything. Nowhere in the world was there a coherent faith or a solid system under which a community and a state could prosper.

The two superpowers, the Byzantine and the Persian empires, were on the verge of collapse. In Byzantium, the Christian faith was no longer the guiding light. In fact, its intellectuals were engaged in endless, futile debates about everything real or imaginary. Its power, in land and sea, had weakened. Commanding vast areas of land, it could only maintain its rule by leaving its different provinces in a state of practical autonomy. Muslims were soon to deprive it of most of its provinces in Asia and North Africa.

The Persian Empire was in no better shape. Its religion had been distorted. Monotheism gave way to dualism, with good and evil represented by two different deities that were engaged in a permanent fight, and women were made the vehicle used to spread evil. Moreover, political chaos prevailed, with many instances of rebellion and sedition.

Elsewhere we could see no solid system based on coherent beliefs that satisfied thinking minds, or on a set of moral values that could sustain law and order and establish a proper human society that knows its way to progress.

In Arabia, a tribal society existed that gave affiliation to one’s tribe supreme importance. Makkah had a special status, as a result of its religious importance with the Kaaba at its center. Moreover, it enjoyed economic prosperity due to its organization of proper international trade. In fact, most of the wealth of Arabia was concentrated in Makkah, and held by a small group of its noblemen. This led to a life of luxury with its associated vices, such as gambling, drinking, loose sexual morality and exploitation of the poor.

A hierarchy of tribes established itself on the basis of certain values, such as wealth, numbers and military prowess. Yet the top position in that hierarchy indisputably belonged to the Quraysh, as it lived in Makkah and was the custodian of the Kaaba, the temple built by the Prophet Abraham and Prophet Ishmael and consecrated for the worship of God alone.

Within every major tribe there were a number of clans, each clan comprising a number of families. The system meant that loyalty to one’s immediate family transcended all claims of loyalty. Yet loyalty moved upward, stage by stage, from a small clan to a larger one, then to the tribe. Among the Quraysh, the Hashimite clan, was considered the most noble, but it was not the richest. Its nobility derived from its direct descent from the Prophet Ishmael and from the fact that for several generations it held custody of the Kaaba and provided food and water to the pilgrims who came from all over Arabia.

The chief of the Hashimite clan was Abd Al-Muttalib, grandfather of Muhammad (peace be upon him), who by the time of the Prophet’s birth was a very old man. He was not rich by Makkan standards, but was recognized by all as the most noble person in Makkah. His standing was enhanced a couple of decades before the birth of his grandson, when he dug the well of Zamzam in response to a dream he saw on successive nights, giving him its exact location.

Thus, Muhammad was the son of the most noble family in Arabia, where nobility of birth was given a very high degree of importance. Yet he was not born into a rich family where children could be spoilt.

Prophet Muhammad - 3:

A child in difficult circumstances

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

Special circumstances surrounded childhood of Prophet Muhammad (peace be upon him) and these undoubtedly had a bearing on his character. His parents’ marriage lasted only a brief period. His father, Abdullah, was the youngest of Abd Al-Muttalib’s 10 sons.

He was to be sacrificed in fulfillment of a pledge Abd Al-Muttalib had made long before his birth. However, he was ransomed for an offering of 100 camels. When this was done, he got married, but stayed only a brief period with his wife, Aminah, before joining a trade trip to Syria. On the way back he died.

Aminah herself died when Muhammad was six years of age, and Abd Al-Muttalib followed her two years later. Thus, Muhammad was deprived of both parents and grandfather by the time he was eight years old. Thus he experienced being an orphan, cared for by relatives who were kind, particularly his uncle Abu Talib who treated him as his own son.

What all this meant was that Muhammad was a young boy of noble descent in a society that attached much importance to family, tribal lineage and loyalty. However, he was of limited means. As we see later in his life, this was the spur for him to endeavor to be independent from an early age. He was nevertheless brought up by kind people: his wet nurse, mother, grandfather, as well as his uncle Abu Talib and his wife Fatimah. He also experienced life in the desert when he was with his wet nurse. Most hard was his loss of his mother when he was traveling with her in the desert. Then as a teenager he worked as a shepherd, tending sheep.

Then as a young man, he traveled with a trade caravan to Syria, working as agent for his future wife, Khadijah. We learn that he was exemplary in his attending to his work, faithful to his trust, with a keen eye to ensure that his mission was profitable for his employer, useful to him. Thus he combined noble descent with good upbringing, a serious approach to life with honesty and faithfulness to trust, and varied life experience with high moral values. We also learn that he never engaged in loose pleasures, as young men often do in all types of society.

We have various reports speaking of events that accompanied his birth, which people read as indicating his future role as God’s messenger. These reports cannot be confirmed. We do not, however, attach much importance to them because they were not clear enough to those who might have witnessed them so as to understand their significance. It is true that Muhammad’s birth signaled the end of confused ideas about God, and the establishment of the true faith that would remain available to mankind for the rest of human life. Yet this was not indicated by some miraculous events accompanying his birth. It was made clear in the divine revelations he was to receive forty years later, when the angel Gabriel told him that he was God’s choice to be His last messenger to mankind.

When we look at the situation of mankind at the time, we recognize that the world was in great need for a message from God to set its life on the right course. And when we look at Muhammad’s early years, we realize that his difficult childhood was part of his preparation for his future role. He was the one most suited to deliver God’s message, and his preparation for that task was a continuous process that was soon to yield its fruits.

Prophet Muhammad - 4:

A keen sense of fairness

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

When a family of high status experiences hard times and loses much of its wealth, it either works hard to maintain its social standing through observing fine values and moral standards, or it may be unscrupulous in attempting to regain its material losses.

Prophet Muhammad’s (peace be upon him) family was of the first type. It continued to attach much importance to all the fine qualities all human societies approve, such as sincerity, truthfulness, fidelity, courage, kindness to others, readiness to help in any good cause. Muhammad followed this line from his early years and developed a keen sense of upright behavior. Hence, his community gave him the nickname Al-Amin, which means ‘the trustworthy’. They always declared that they never experienced him telling a lie in any situation, for any reason.

This quality enhanced Muhammad’s standing with all those who were close to him. His paternal aunts loved him dearly. They always tried to help him achieve the best in life. His uncles recognized in him a young man of great potential. None more so than Abu Talib, his uncle who took him into his own home after Abd Al-Muttalib’s death. Hence, we see Abu Talib taking his teenager nephew on a trip to Syria. A few years later, he arranges for him to work as a shepherd, then as he approaches adulthood, he encourages him to work as a trade agent, traveling with a trade caravan.

The upright attitude and moral code of behavior that Muhammad adopted from an early age endeared him to all around him, and earned him a high standing among his people. Hence, when they had a dispute concerning the replacement of the Black Stone at the corner of the Kaabah, after it had been renovated, they could find no way of preventing the dispute from developing into a bloody fight other than arbitration. They agreed to put their dispute to the first person entering the Sacred Mosque. When it was Muhammad that came forward, they were delighted and readily declared their acceptance of his judgment. His ruling showed maturity and recognition of the considerations that led people to take extreme measures. Hence, he was keen to ensure that no hard feelings remained and everyone was satisfied. He gave them a method of replacing the Black Stone in which they all shared that honor, and none could feel left out. He told them to bring a sheet of cloth and place the Black Stone on it. Then a man from each clan held the edge of the sheet and they all lifted it at the same time, bringing the Black Stone close to its position. He then helped them to put it in place.

Although this incident took place several years before Muhammad started to receive divine revelations, his ruling shows a keen sense of justice. The people in dispute placed no condition on the process of arbitration. They declared their acceptance of his ruling in advance. Had he wished, he could have argued that since the exercise of putting the Black Stone back in place was an exercise of honor, it belonged to the most honorable family or clan in Makkah. That would have given it to his own family. He, however, did not wish to exploit the situation in order to give his own people some advantage. Instead, he was keen to keep the whole community happy. Hence, he ruled that they all should share in the honor and he provided the way to ensure that.

Needless to say, when Muhammad started to receive his revelations, and became a Prophet and a messenger of God, his sense of justice was placed on a much higher level.

Prophet Muhammad - 5:

A happy family life

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

Perhaps nothing is more important to a person who is charged with bringing about a fundamental change in the life of his community than having a settled and happy family life. When the home front is established on sound basis and characterized by love and care between all its members, the head of the family can evaluate matters in public life more accurately.

This will help him to address problems and define priorities. By contrast, if his family life is plagued with problems, or mistrust, or lack of mutual care, his vision of public life will be impaired. How can he bring about the desired change, or establish proper reforms?

Long before the beginning of his mission, Prophet Muhammad (peace be upon him) enjoyed a very happy and settled family life. His wife, Khadijah, belonged to a distinguished family from the Quraysh. She was wealthy and in her womanly prime. She was a mature woman who had had a previous marriage and given birth to two children. Although it is commonly thought that she was forty years of age at the time of her marriage to Prophet Muhammad, this is far from certain. On the contrary, the fact that she gave Muhammad six children over a period of ten years suggests that she was much younger. According to a report by Ibn Abbas, she was no more than 28 at the time when Muhammad married her.

It was Khadijah who proposed marriage to Prophet Muhammad. She was a woman of sound judgment, and she discovered all his good qualities. Most important to her were the facts that he was true to his trust, always speaking the truth. Moreover, she made certain that he had no design to lay his hand on her wealth. On the contrary, he was content with what he lawfully earned. Yet when they were settled in their home, she discovered in him more of his fine qualities: his kindness, humility, care for the weak and vulnerable and his keen sense of fairness. She was later to describe him in the following terms: “By God, you are faithful to your trust, kind to your kinsfolk and you always tell the truth.”

Numerous are the reports that tell us of the care each of the two spouses took of the other. Yet this was manifest throughout their marriage. During the few years that preceded the first divine revelations, Prophet Muhammad used to seek solitude in a cave in a mountain close to Makkah. He would take food and water to drink, sufficient for a few days. He would then return home to replenish his stock. When he was late on one occasion, she sent some of her servants to look for him. She told him that she was worried. Later, during his mission, he would go out to speak to people in Makkah, telling him about his message and that God wanted them to believe in His oneness. He would try to convince everyone of the truth of his message. But he often received the same type of stubborn rejection. He might be at his task for the best part of the day, then he would go home tired, exhausted and full of sorrow. As soon as he got home, he was always sure to be received by a caring, loving wife who comforted and encouraged him, so as to start again on the following day, full of vigor and enthusiasm.

Prophet Muhammad - 6:

Taking care of the weak

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

Long before he started to receive his revelations, Muhammad (peace be upon him) was known for his noble characteristics. One of the most important of these was that he always cared for the weaker elements in society. In Arabia, where a tribal society flourished, the most vulnerable sections of the society were slaves and women. Muhammad looked after both, extending to them exemplary treatment.

Perhaps the best example to illustrate this is the way he treated Zayd ibn Harithah, a young lad who was taken captive in a raid mounted by a tribe hostile to his tribe. According to the universal custom at the time, captives became slaves. Zayd was sold as a slave by his captors. He was then re-sold and brought to Makkah by an uncle of Khadijah, the Prophet’s first wife. On arrival in Makkah her uncle showed her the slaves he brought with him and told her to choose one as a gift. She took Zayd and gave him to her husband.

Zayd’s family continued to search for him until they learnt that he was in Makkah. His father and uncle traveled there and met Muhammad, requesting him to sell Zayd to them and to be kind when naming his price. Realizing that his interlocutors were Zayd’s own family, Muhammad felt for them. He, however, had a better offer for them. He told them that he would give Zayd a choice to go with them or to stay with him. If Zayd chose them, Muhammad would not ask them to pay any price. He would let them take him free of charge. But if Zayd chose to stay with him, he would not let anyone take him away, not even his own father. Both were very satisfied with this offer, feeling that when Zayd would be given the choice, he would not hesitate to choose to be free.

Zayd was duly called in, and he confirmed that the two men were his own father and uncle. Muhammad then told him of the offer he made to them, asking him to choose whether to go with them or to stay with him. Zayd unhesitatingly chose to remain with Muhammad. Stunned, his father asked him to explain why he would make such a choice. Zayd said: “I have seen from this man enough to make me prefer to stay with him to any other situation.”

At this point, Muhammad realized that the two men needed reassurance. He therefore took them, along with Zayd, to the Kaabah and declared to the nobles of Makkah gathering there that he had adopted Zayd as his own son. This was a relief to Zayd’s father and uncle who returned home realizing that Zayd would not come to any harm as long as he stayed with Muhammad. He was no longer a slave.

In order to appreciate the full significance of the affair, we need to remember that this took place several years before Muhammad was given his mission. He did not know that he would become God’s prophet and messenger. Slaves were always maltreated, in all societies. Only under Islam slaves came to be treated like ordinary human beings, enjoying clearly defined rights. Prior to Islam, a slave could be tortured and killed by his master, without anyone even raising a question. To adopt a slave as one’s own son was unheard of. The fact that Zayd chose to stay with Muhammad, in preference to joining his own family and tribe, tells us much about the treatment he received from him. It was not surprising, therefore, that when Muhammad received his message; Zayd was the first man to declare his belief in Islam.

Prophet Muhammad - 7:

A model husband

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

When Muhammad (peace be upon him) was sent to deliver his message as God’s last messenger to mankind, all human societies ill-treated women. Arabia was no exception. Prior to Islam Arabian women had no rights, not even the right to live. Often parents killed their young daughters, burying them alive, for fear of poverty or shame. Under the Roman and Byzantine Empires, women were practically enslaved, even by the rule of law.

The Persian Empire considered women to be the source of evil. Today, the Western civilization boasts of its achievement of equality between men and women. Yet, this was achieved after hard struggle. Until World War One, women did not have the right to vote in general elections in Britain or elsewhere in Europe. The suffragette movement had to fight hard for that right to be granted. By contrast, Islam, as preached by Prophet Muhammad 1400 years ago, gave women a status equal to that of men. The Qur’an clearly states: “Women shall, in all fairness, enjoy rights similar to those exercised against them.” (2: 228)

Legal provisions are one thing and personal treatment is another. A member of parliament may give the best argument in a public debate for looking after women, but his behavior toward his wife and women folk may be overbearing and hurtful. Prophet Muhammad made sure that his conduct was always a practical endorsement of what he preached. As a husband, he never wavered in his love and kind treatment of Khadijah, his first and only wife for 25 years. He continued to cherish her memory to the end of his life. He married other women after her death, but none could fill her place. Yet with them he committed himself to much more than what Islam requires of all men to be kind and caring of their women. He disliked to be seen by any of them without a smile on his face. He visited each one of them in the morning and in the afternoon, enquiring after them and ensuring that they received what they needed. At night, he would be with the one whose turn it was for him to stay with.

Aishah mentions that when he was alone with his wives, he was the most amenable of people, always smiling and relaxed. Every description of the Prophet, given by his companions, highlights the fact that he inspired awe in anyone who talked to him, whether on religious matters or any other subject. Yet he did not allow that awe inspiring appearance to become a barrier between him and any of his wives. They always spoke to him in the friendliest manner that characterizes a marital relation. One of them once said to him in front of her father: “Speak out, but say nothing but the truth.”

What we see here is a normal conversation between husband and wife. The role of the Prophet, who is God’s messenger to all mankind, totally disappears. Had the woman felt that she was addressing God’s messenger, she would not have thought of speaking in this way. She was merely a woman talking to her husband and trying to prove a point in dispute between them. Muhammad, whose life was totally devoted to his mission, saw nothing wrong with the way she spoke to him. He accepted it as perfectly normal. We will have more to say on this aspect of the Prophet’s life in future.

Prophet Muhammad - 8: Normal family relations

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

When a woman is married to a person in high position, she needs to adjust to the demands of her new status. It may not be so hard if a man assumes a high position after several years of marriage. The couple would have known each other very well and they would be familiar with what each of them requires for a happy and settled home life.

It is when a woman finds herself married to a president, a prince, a minister, etc. that adjustment might not be easy. Hence, marital relations in palaces of all types may often be hard. It is often the case that families stay together because of public duty, or because a break-up is too costly, socially or materially.

Prophet Muhammad (peace be upon him) lived with his first wife, Khadijah, for 25 years. After her death, he married several wives, but he was with the first of these, Sawdah, for several years before he married again. All his marriages were necessitated by legislative, social or political reasons. This means that each one of his wives realized at the time of her marriage that she was being married to a person who received direct revelations from God. This was a far more honorable position than that of any king or emperor. How could they adjust to their new positions? What sort of training did they need for such adjustment?

Umar ibn Al-Khattab tells us of an occasion when he was at home thinking about a problem he was facing when his wife asked him what was on his mind. He told her that it was none of her business. She said: “How could you say that when your daughter, Hafsah, would ask her husband, the Prophet, about his affairs and would object to something he might wish?” Shocked, Umar went to his daughter and asked her if that was true. She confirmed that it was. Umar counseled his daughter not to do this again, reminding her that should she be divorced, her position with God and the Muslim community would be greatly undermined. Umar further asked another of the Prophet’s wives, Umm Salamah, about this, because she was related to him. She confirmed it and he tried to counsel her, but she said: “How strange that you, Umar, are trying to interfere between God’s messenger and his wives?”

What this tells us is that life in the Prophet’s home was just as normal as it was, and remains, in most families. A married couple may have the occasional disagreement, and if a wife feels that she did not receive what she wants, she may be upset with her husband. She may object to a decision he might have taken, and tries to persuade him to change it. If she fails, she may decide not to speak to him, or she may sulk for a while. A little later, things may sort themselves out. The fact that the other party was God’s messenger did not affect this relationship. They looked at it as a normal married life. Thus, the position of the Prophet as God’s messenger disappears, and what is left is the relationship between a man and his wife.

In the Prophet’s case, this was governed by his advice to us all: “The best of you is the one who is best to his wife and family. I am the best of you to my wives and family.” This Hadith sets a principle that the best of all people are those who are kind and compassionate in their dealings with their wives and children. It also sets a practical example that we should all follow. This was the example provided by the best person to have ever lived on earth, Muhammad (peace be upon him).

Prophet Muhammad - 9: Preferring a life of poverty

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

Some prophets, such as David and Solomon, combined kingdom with prophethood. They enjoyed the benefits of kingdom with the great privilege of being the recipients of divine revelations. In the case of David, he was given the Psalms, constituting one of the major divine books. Solomon, on the other hand, was granted what he prayed for: a dominion that would not be granted to anyone else.

Hence, God made the wind subservient to his command, and granted him mastery over the jinn. Other prophets were given special privileges.

Prophet Muhammad (peace be upon him) was God’s final messenger. It should be remembered that prophets were of two types: some were only prophets endorsing messages given before their times, and others were given their own messages, making them God’s messengers. Muhammad was of the latter, elite type, but as the last messenger, his message was addressed to all mankind, and guaranteed by God to remain intact for the rest of time.

What effect did this have on his family life? Prophet Muhammad established a state in Madinah, thus combining the two roles of prophethood and head of state. The Muslim community was under siege for the first few years, with the enemies combining their forces to try to crush the Muslim state. However, after the great victory against the allied forces of the Arab unbelievers and the Jews, the situation brightened up for the Muslims and their fortunes vastly improved. The Prophet could lead a life of riches, had he so wished. He, however, preferred a life of poverty. He did not wish to change his life style in any way.

Although jealousy among his wives often surfaced, with two groups emerging among them, they were treated equally by him. No one was ever as fair as the Prophet was in his treatment of his wives. They, however, felt that they should not continue to endure a life of poverty. Therefore, they requested him to give them a better standard of living. They all joined in making this request, feeling that by grouping together they might be able to persuade the Prophet to change his mind.

Again we see here a perfectly ordinary family situation. A woman asks her husband for better provisions after having endured poverty for a length of time. What makes the request more significant, however, is that it was made by several wives at the same time. They all endured the same standard of living. Aishah once said that: “We might go through a month without a fire being lit up for cooking in any of the Prophet’s homes.”

When things were hard, those noble wives of the Prophet endured this type of life with exemplary patience. However, when the situation changed and the Muslim state was no longer poor, they felt that the newly found affluence should be reflected in their standard of living. This was a perfectly understandable request.

Yet the Prophet realized that material affluence counted for little. His mission placed him on a totally different level. Therefore, he was unwilling to change his life style. The request could not be granted.

Prophet Muhammad - 10: A choice for the Prophet’s wives

By ADIL SALAHI | ARAB NEWS

Published: Feb 14, 2010 9:50 PM Updated: Feb 14, 2010 9:50 PM

At one point the Prophet’s wives made a joint request asking him to provide them with a better standard of living. It was not an unreasonable request, since it came after the Muslim state had enjoyed victories over its enemies and its fortunes were getting much better. It was the sort of request any woman who had lived through years of poverty with her husband would make when they enjoyed better times.

Yet the Prophet (peace be upon him) did not care for any material comfort. He wanted his household to remain an example for all Muslims, in all generations. Therefore, he did not look favorably at this request.

His closest companions, Abu Bakr and Umar, were allowed into his home after they had heard of the problem. They were the fathers of two of the Prophet’s wives.

They found the Prophet silent, looking distressed. Abu Bakr sought to relax the somber atmosphere. He said: “Messenger of God! If you could only see my wife when she asked me for more money to spend. I pierced my finger into her neck.”

The Prophet smiled and said: “You see them all around me asking for more money.” Abu Bakr went up to his daughter, Ayesha, and Umar went up to his daughter, Hafsah, piercing them in the neck. They said to them: “How come you ask the Prophet to give you what he does not have?” Both of them said: “We will never again ask the Prophet for what he does not have.”

The Prophet was upset by the whole episode. He wanted his household to be totally free of the material concerns of worldly life. He wanted his own family to aspire only for what is with God. He, therefore, decided to stay away from all his wives for a whole month. He then received revelations requiring him to give his wife a choice.

When the month was over, he mentioned the choice to everyone of his wives, starting with Ayesha. The choice is outlined in the following Qur’anic verses: “Prophet! Say to your wives: ‘If you desire the life of this world and its charms, I shall provide for you and release you in a becoming manner; but if you desire God and His Messenger and the life of the hereafter, know that God has readied great rewards for those of you who do good.’” (33: 28-29)

Before he read them the two Qur’anic verses, the Prophet told each one that she needed not make her choice straightaway. She should consult her parents or her guardian. Every single one of them said to him: “I need not consult anyone concerning my status with you. I certainly choose God and His messenger, hoping for success in the life to come.” They assured him that they desired nothing in preference to life with him.

It should be mentioned that as Ayesha made her choice, being the first asked, she requested the Prophet not to make her choice known to any of his other wives, should they ask him about her choice. She felt that if any of them was unsure, she should not be helped by learning of Ayesha’s choice.

The Prophet, however, declined her request, telling her that his mission was to teach people every good thing for them. Therefore, if any would ask him about her choice, he was certain to inform them of it. They could then follow her example, if they so wished. However, in the event, none needed that sort of help.

They all recognized that their status as wives of the Prophet and mothers of all believers was so precious that they would not change it for anything in this world.

MIRA ROAD (Mumbai, India): “The life of prophet Muhammad (s) is a real example for all of us to follow. We don’t just have to listen about him, the real success will be achieved only if we implement his teachings in our lives” these were the words of Harbans Singh Sethi the president of Mira Road Gurudvara.

He was speaking on the occasion of a seminar ‘Muhammad (s.a.w.) for All’ orgnaised by Jamaat e Islami Hind, Mira road unit at Shubham Hall.

The seminar was part of Jamaat’s on going campaign Muhammad (s.a.w.) for All from 17th feb till 28th Feb 2010 across Maharashtra.

People from all faiths attended the program. The gathering of more than 200 including man and women from all faiths, religion and caste were listening to the prominent speakers of all religions about the life of Prophet (s.a.w.).

Speaking on the auspicious occasion Pandit Damodar, a spiritual counsellor from ISKON quoted many teachings of Quran and told that the salvation lies only in following divine guidance.

Fr. Dominic Vas the main priest of St.Joseph church discussed the commonalities between Islam and Christianity. He explained that many teachings of Islam are common between the two religions and are enough to bring the communities closer. He said that he is very much inspired by teachings of Islam such as fasting and Zakat system which, really can solve the problems of modern society.

Dr. Ikram Khan from Ahmed Nagar and Azam Ali from Rajasthan briefed about prophets life.

Dr. Javeed Mukarram, member of advisory council for JIH Maharashtra, presided the seminar. He said that these kind of inter religious gatherings are necessary in the present situation where disharmony and fear politics been played by few people. But one should note that the people who are spreading hatred are very few and can be easily ignored. Islam and terrorism has no relation at all.

"Terrorists have no religion, even if somebody indulge in this kind of activity, claims to be a Muslim, cannot be a Muslim as his act is totally against the teachings of Islam and that of Prophet Muhammad (s)", he said.

He said, “The solution to our problems lies in the life of Prophet Muhammad (S) which has already been proven multiple times on the face of this earth.  Some people say, it is 1400 years old teachings and are now impractical, but they should not forget that solution is not from Muhammad (S) but creator of the universe who knows the past and the future."

“The duty of a Muslim is not only to convey the message of Prophet verbally or through literature like a post man, but we have to show the living examples today", he said.

The program was followed by a dinner. All people appreciated the efforts JIH in bringing the communities together and many requested to make a common forum of people from all religions.   UMMID.COM

Srinagar, Jan 31: A book on Prophet Muhammad (PBUH) was released in the cold desert region of Ladakh.

As part of its routine activities for promotion and development of culture, the Jammu and Kashmir Academy of Art, Culture and Languages organised a book release function at conference hall, Leh.

Chering Dorje, Chief Executive Councillor, LAHDC, Leh was the chief guest on the occasion while Secretary Cultural Academy Zaffar Iqbal Manhas was the guest of honour.

On the occasion three exclusive publications were released. The books released during the function included ‘The Message and Teachings of the Prophet Mohammud’, ‘Autobiography of Lama Tsuitrim Nyima’ and ‘Sheeraza Ladakhi’.

Speaking on the occasion, the Chief Executive Councillor, LAHDC, Leh Chering Dorje congratulated the Cultural Academy on bringing out such research oriented books on Ladakhi art and culture.

He hailed the book releases as a historic event and assured that the State Cultural Academy would get every possible help from the LAHDC in promotion and development of culture and languages in Leh.

Earlier, addressing the gathering, Secretary Cultural Academy Zaffar Iqbal Manhas expressed his gratitude to the Ladakhi scholars and writers for their cooperative and collective effort in ensuring timely publication of all the three books.

He thanked the Ladakhi intellectuals, writers and scholars for their contribution to the publication of an exclusive and historic book on the message and teachings of the holy Prophet (PBUH).

In his address, Zafar also announced that during summer, the Cultural Academy would hold a National Painting Exhibition at Leh.

Those who spoke on the occasion included Jamyang Gayltson, Molvi Muhammad Omar Nadvi, Ge Konchok Phandey, Sheikh Muhammad Javed, Padma Shree Murup Namgail, and Assistant Commissioner Revenue, Tsewang Dolma.

Earlier in his welcome address the Chief Editor, Cultural Academy, Leh, Nawang Tsering briefed the audience about the activities of the Academy and said that during the past three decades the organisation had published some 300 books in Ladakhi.

The function ended with a vote of thanks by Nawang Tsering.

By SHAMIM A SIDDIQI

HUMAN society has reached to the state of complete moral bankruptcy, especially after great global economic disaster of 2008-09. It needs men of character in every field of life to set its house in order and deliver goodness in each and every sector to make its abode worth living with dignity and honor.

We see today that morally world stands in a collapsing situation. Trust in its leadership is touching the zero point. Corruption in all its shape has defaced it face. Greed and fraudulent practices are rampant everywhere and in each sector of our social, economic and political life. Exploitation in its wake has emerged as the fashion of the day. Maximization of personal profit, gains and fame has empowered individuals in every field of trade, commerce, business enterprises and entrepreneurship to run their affairs with total greed and temptation. In consequence, poor is getting poorer and rich richer day by day. It is producing only Zulm (oppression) and denying even two square meals to millions and millions inhabitants of poor, underdeveloped countries and vast regions of Asia, Africa, Latin America and many parts of Europe and America too.  There are 36 Million people who are leading a life of below poverty level alone in the USA what to say of the sub-Sahara regions of Africa and teaming millions of India who hardly sleep with their belly full. The situation around the world has, thus, reached to a very precarious point and needs immediate attention towards getting it corrected.  But who could do it – not the corrupt and deceitful secular leadership around the world – then who?

To correct this disastrous situation, it needs dependable trustworthy character and honest leadership in power in each and every country of the world and in every   sector of world economy – in trade, in commerce and in industry both at individual and collective levels. The question is: *who can do this job? *Where is its blue print? *Where is its inspiring model for all times to come? This agenda is also missing from the development plan of each and every country and nation around the world. Different faiths and religious practices too lack in this respect except Islam and the life pattern of Prophet Muhammad (S) where it is present in a predominant form but, unfortunately, the Muslims too stand nowhere for doing good to others.

Prophet Muhammad (S) carried out his plan of character building as the basic need of the Islamic System that he (S) introduced and established in the human society for delivering justice and fair play to human species. Let us see how he (S) did it and he (S) did it, of course, as the paramount need of the System that he (S) was assigned to profess, practice and deliver to mankind for attaining eternal bliss in both the worlds.

When the Second Wahi [revelation] came to him (S) after the gap of a few months [called “Fitrah”], he (S) was assigned the Mission of his life in these words: “Rise and warn. And glorify thy Lord [by establishing His authority]” – The Qur’an – Al-Muddassir: 74: 2-3]  Along with it the Kalimah “LA Ilaha Ilallah” was also entrusted to him (S) for calling the humanity to the fold of Allah (SWT), the Creator and the Sustainer of this cosmos.

Rasulullah (S) now needed three things to accomplish the mission of his (S) life:

1. The Guidance – the Blue Print of the System that he (S) was to establish on earth for the deliverance of mankind;

2. A Team of dependable and Trustworthy character to work as the founder workers of the System and the builders of the edifice of the Islamic society and state  and to serve as models for mankind till eternity;

3. The land where to establish the System in the form of a society and state to serve as its model.

Now let us see how it worked out:

1. The Creator and Sustainer Himself managed to send the details of the Guidance – the System, the Blue Print as What to do and how to do and completed it in gradual process in 23 years and perfected it with His last words during the first and the last Hajj of Rasulullah (S): “This day I perfected your Deen for you and completed My favor unto you and have chosen for you Al-Islam as your Deen” [Ref: Al-Qur’an. Surah Al-Maidah 5: 3]

2. Rasulullah (S) himself started building the requisite Team of Trustworthy men of character in ones and twos through his “person to person” contact – inviting each to the fold of Allah, trimming and molding their life to be obedient to their Sustainer, feeling always accountability to Him in the life after death for all their actions and deeds and following his (S) own life pattern as its model. He (S) was remarkably assisted in his (S) efforts by his beloved companions, especially Abu Bakr Siddiq (RA), Musab bin Umair (RA) and others like them. Through this process he (S) built his team of trusted workers [we call them Sahabah [May Allah be pleased with them] out of reverence] who were always ready to sacrifice their time, talents, energies and resources (wealth) for the mission of Rasulullah (S). Thus, he (S) built his (S) team of dependable and trustworthy characters to accomplish his (S) mission of the Iqamah of Allah’s Deen on earth. They were the luminaries of the time and for all times to come. They carried away the mission of Rasulullah (S) within the next hundred years to the vast tract of Asia, Europe and North Africa and delivered justice and equity to every corner of lands that came under the sovereignty of the Islamic State.  Human rights were well protected and taken care of in every field of life. All citizens were equals before law. No discrimination and no exploitation in any from with basic needs of each citizen was guaranteed through Islam’s own self-sustained welfare system. Corruption was rooted out altogether. Service to humanity was the fashion of the day. It was all a boon for the human society.

Through these efforts, Rasulullah (S) got 124 team mates in Makkah, and through the magnificent Dawah efforts of Musab bin Umair (RA) in Madinah, he (S) got 63 from the tribe of Aus and 176 from the tribe of Khazraj. He arranged this team in the battle of BADR and prayed to Allah on the eve of the battle day: O Allah! Your promised help must come, otherwise, You will not be worshipped [“La Tabud”]. His promised help came and the idolaters of Makkah who attacked Madinah arrogantly were routed out.  Seventy of the stalwarts were killed and 70 became POW in the hands of Rasulullah (S). They were all set free after paying some nominal ransom either in cash or in kind.

3. Land: While at Makkah, Rasulullah (S) tried his best to find out a place to make the HQ of the Islamic Movement. First he tried for Ethiopia . Then he (S) himself went to T’aif but could not succeed due to stiff opposition of the idolaters. Allah (SWT) then prepared the ground in Madinah where he (S) migrated with his companions in the thirteenth year of his Prophethood.

The Trustworthy Character that Rasulullah (S) built in his beloved companions delivered justice, peace and equity to human society, the suffering humanity of his time and for many centuries together its blessings continued. However this job was subsequently neglected, rather given up, causing decay and decadence to Muslim societies. It paved the way towards the emergence of kingdoms, empires, tyrants and many corrupt oppressive regimes within the body politics of Muslim Era, surrendering ultimately to the secular West that excelled in science and technology only over the Muslim world and not in character and moral standards that were set by Rasulullah (S). As such, in spite of the fact, that west is dominating the world’s socio-economic-political scene for the last two hundred years it could not deliver justice to mankind in any form. Its civilization stands on some secular “values”, the shifting sands if time. I have drawn its fathomless condition in the beginning to depict that it could not and cannot deliver good to mankind as it has nothing to offer to man except lust, greed and false sense of arrogance with military and economic superiority to subjugate the weak and the poor.

Hence man needs the character that Rasulullah (S) built at the outset of seventh century AD, if humanity today wants justice, peace and fair play in every field of life at individual and collective levels. This is the job of Muslim Ummah to fulfill this paramount human need as Allah has commissioned it to do so. Now let us see what Ummah possesses today out of the three requisites that were the prime need of Rasulullah (S) to accomplish his mission. Let us examine what we have to do towards meeting our obligation in the midst of conflicting rival ideologies and dogmas and the extraordinary selfish behavior of man that is full of all kinds of greed and caprices.

What Muslim Ummah possesses today out of the three requisites that Rasulullah (S) needed to fulfill his (S) mission towards establishing the authority of our Lord can be traced out as follows:

1. The Guidance – the Blue Print [the Qur’an]is available, Alhamdulillah, with us intact in its original form, language and shape and the life pattern of Prophet Muhammad (S) in its minutest detail to follow as the most perfect model till eternity;

2. The Land: There are currently 57 countries where Muslims are in majority and have their own governments but has nothing to do with the Islamic System of life though they all claim that they are Muslims and their state “religion” is Islam.

3. The trustworthy leadership that Rasulullah (S) built for the attainment of his (S) mission: That is missing altogether at each level in the context of modern world whereas it is the most urgent need of Muslim Ummah and that of the human society at large. World cannot solve any of its ever surmounting problems in absence of that honest, God-conscious and trustworthy leadership.

The Islamic Movements around the world have been conscious of this fact from their very outset and were and are trying their best to build the requisite team of trustworthy Da’ees but not in the same proportion as the time needs and the Ummah requires. All the movements are bogged down practically in the day to day problems of their respective countries, the legacies of colonial rules, and, as such, could give little concentration to this basic requirement of the Movements. This is one of the basic reasons that why so for they could not succeed in their genuine efforts to get the Deen of Allah established anywhere in the Muslim world and its possibility in near future too looks like a distant dream as the West is constantly and consciously putting stumbling blocks in their way everywhere and creating problems after problems every now and then,

The above discussion confirms, beyond any shadow of doubt, the need and urgency of dependable and trustworthy characters for human society in every walk of life and in every country to deliver justice and equity to entire humanity, both to the affluent and the have-nots. It equally shows that meeting this requirement is the ultimate responsibility of the Muslim Ummah to get themselves first out of the mess that is infested in every segment of Muslim societies. The Ummah, especially the Islamic Movements and the Muslim leadership has to fulfill this obligation without making any delay to get their own house in order and set the model before the suffering humanity to follow. If Muslims can devote their time and energy solidly in building the requisite Team with the ennobling character on the pattern Rasulullah (S) inculcated in his beloved companions and set models for others to follow, human societies will rush to them for guidance and the Muslim leadership will then be able to lead the destiny of mankind afresh in the way the Muslim of the first Century Hijrah did. The life pattern of Rasulullah (S) was the model for his (S) time as well he (S) is the most perfect model for our time and for all times to come till eternity. Muslims of today have to undertake it as the universal challenge of the time. Allah (SWT) will then shower His blessings all around us as per His “commitment” through the Verse # 69 of Surah Al-Ankabut: “As for those who strive in Us [struggle for His Deen] We surely guide them to Our path, and Lo! Allah is with the Mohsineen.”

This path to struggle in the way of Allah is wide open and the passage to the goal is equally surmountable if we could muster equivalent will, courage and stamina to accomplish it within the next decade or so at the most.  Muslims in the West, especially their leadership, have greater responsibility to prove themselves as trustworthy models to their fellow citizens. Only then they will be able to wash away the hate campaign against Islam and the Muslims when they prove that their character is of 24 caret gold and they are extremely sincere and honest in doing well to the people of the land.  Muslim’s survival in all the pluralistic societies in the East like India and in the West like the USA rotates on how fast they follow the foot prints of Rasulullah (S) and transform themselves into trustworthy characters in the midst of other Abrahamic faiths at one hand and the pagan world on the other. Only then the human race will open its heart and mind to accept the leadership of Rasulullah (S) as the most perfect model and the Muslims as the saviors of mankind.

Shamim Siddiqi is a regular contributor to theMuslim.ca. He maintains his website on Dawah; www.dawahinamericas.com .

ONE of the characteristics of the teachings of Allah’s Messenger (pbuh) and the commandments of Islamic Shariah is that they are compatible with the conditions and requirements of all ages.  The events and annals from the time of the advent of Islam bear testimony to this fact.  The world has witnessed catastrophic events through the vicissitude of time and life, but the teachings of Allah’s Messenger (pbuh) are still fresh, vibrant, and relevant.  The antagonists have always adamantly refused to recognize the Prophet (pbuh) even though they witnessed his miracles. They were not to be guided to the right path.  Their obstinacy always stood in their way to the truth.  The Qur’an says, concerning them, Allah has sealed their hearts and ears.  Their eyes have been blinded.  A painful torment is in wait for them.[1]

Those who were guided to the truth saw its blessings, the significance of the Islamic teachings, and its being relevant to all times, which testifies that this system is not manmade but is divinely revealed.  The comprehensiveness of its traits convinces everyone to acknowledge that it has not been framed by human intellect.  The code legislated by human expertise is invariably in need of modification, review, and revision, but Islamic code suffers no such drawback.

In today’s world, when finance has assumed extreme significance and the world has been transformed into a global village, the issue of human rights also assumed a new significance. The larger part of world economy depends on these two segments of human society.  Smooth relationship between the two augurs well for the world economy; confrontation between them would be disastrous to our finance and economy.  It is imperative to keep both sides in view to avoid disturbance and ensure smooth functioning of the world economic system.

Whether it is the strong economy of the developed nations or the economic conditions of the underdeveloped or developing countries, the motivating force behind all these countries is the hard work of labourers.  The sky-high buildings, wide and miles-long highways, large factories discharging thick smoke, and trade towers are the manifestation of the hard labour of the workers.  These labourers work tirelessly from morning till evening, braving inclemency of weather, just to earn lawful livelihood for themselves and their families.  No system or society can deny the importance of labourers.  Particularly Islamic system acknowledges their significance in an ideal and sympathetic manner.  It teaches everyone to work and not be a burden on society. People under Islamic moral system are brought up with an earnest desire to earn their livelihood through fair means.

Hazrat Umar, the second blessed Caliph of Islam said, “No one from among you should withdraw himself from hard earning and invoke Allah to provide livelihood to him.  Mind it, Heaven is not going to rain money upon you.”[2]

It is a fact that human history cannot produce an instance, other than Islam, where dignity of labour has been acknowledged in such a generous way. Allah’s Messenger (pbuh) gave a practical demonstration of the Islamic teachings to the world.

In this treatise, we will discuss the issues relating to labourers.  Besides a description of their rights and obligations, the views of capitalism and communism concerning labourers will also be debated.

What is Right?

This term is in wide circulation of today’s terminology; different meanings are ascribed to it.  It is necessary to determine its meanings in the light of Islamic teachings.  Ml. Syed Sulaiman Nadvi writes, “The Qur’an says Allah has created all that is between the earth and heaven for you.”[3]

Man has an attachment to everything that is beneficial to him.  This demands that one should work to promote and protect what is in one’s interest.  It should be used only for the purpose for which the Creator has created it.  It should be spent and utilized as has been commanded by the Shariah.  It should be protected from everything that will be injurious to its utility.  This obligation is the right that one is required to perform.

This explanation shows that the obligations one has to discharge voluntarily as a Muslim are called “rights” in the Islamic terminology.

Definition of Obligation

The term stands for something mandatory.  The Qur’an says that We have revealed these enjoins.[4] One must abide by what has been made mandatory.

Faraiz means the limitations and confines Allah has made mandatory, those to be performed, and those one must avoid.

According to Ibn –e- Arafa, obligation means time-bound of something that is to be performed on the scheduled time.[5]

Allama Raghib Asfahani says that fardh means to make something compulsory.  The difference is that compulsory stands for happening and resolution, while fardh is something mandatory.  The Qur’an says, “The one who has made Qur’an mandatory.”[6]

It means that Allah has made it mandatory to abide by the commandment of the Scripture.  Fardh also stands for Sunnah, or the precepts of Allah’s Messenger (pbuh), when it is said that he (pbuh) has made it an obligation to do something.

The Extent of Islamic Rights

No man of wisdom could deny the fact that the comprehensiveness and harmony of Islamic teachings are superior to any other system, ideology, or creed.  When Islam offers its views concerning an issue, it keeps all its aspects in view.  When it mentions the rights of parents, it invariably and simultaneously talks of the rights of the children as well. Where rights of husbands are described, it mentions the rights of women (wives) as well.  When there is a mention of the rights of traders or employers, the rights of labourers and workers also are mentioned.  If the rights and obligations of rulers/administrators have been explained, the rights of the subjects have also been mentioned.  The rights of livestock (animals), minerals, and materials have been mentioned in detail so there remains no confusion.   Every aspect is covered. Nothing remains incomplete or wanting. It was, therefore, declared:

“Today I have perfected your faith and have accomplished my favour upon you and chose Islam to be your religion.[7]

In view of its comprehensiveness, encompassing all aspects, values, points, and the universality and harmony of the Islamic teachings, Islam claims that only its system deserves to be enforced across the world.

Superiority of Labour

The system of labour has been in existence on earth from ancient times.  Allah’s Messenger (pbuh) and other messengers and prophets also entered into labour.

1. Adam.

Adam is the father of mankind.  The genesis of the human race was by him.  He himself worked as a labourer –a farmer working his farm, and a manufacturer who was the first to start industry on earth.

Abu Bakr Bin Abu Musa Al Ashari writes:

“When Adam was expelled from Paradise, Allah gave him fruits from the heaven for his livelihood and taught him all means of labour.  The fruits that we relish were brought from
Paradise.  The difference is that the fruits of our time get rotten; the fruits of Paradise never rot.”[8]

Ibn-e-Jarir has recorded from Ibn –e- Abbas that he said that the food Adam consumed after his descent to earth was from seeds of wheat that Jibriel brought for him.  Adam said, “What is that?” He said, “This is what you had been forbidden to eat in Paradise.”  Then he taught him how to grow grain from the seeds.  Adam took up agriculture work.  When it was the time of harvesting, he harvested it.  Then he made flour out of the grain, and food was prepared for the consumption of the couple.

The Qur’an says Allah had warned Adam and Eve:

“Let Satan cause your expulsion from Paradise, and you will have to face difficulties.”[9]

“For his and her clothes, Adam took wool from his sheep, spun it, and then he made his mantle and quilt for the both.”[10]

2. Prophet Idris.

Idris was the first person anointed as Allah’s Messenger after Adam.[11] He was the grandson of Adam and ancestor of Nuh.  He was first to tailor and wear fitted clothing. Earlier men used animal skin for their dress.  He also invented weapons, scale, and pen.  He was the first to write and reckon.[12]

3. Prophet Nuh.

Nuh was the first whom Allah taught how to make a boat. The Qur’an says Allah said to him,, “Manufacture a boat before Us and according to Our enjoins.[13]

4. Prophet Ibrahim and Prophet Ismail.

Ibrahim and his son Ismail undertook construction work under divine orders and raised the walls of Kaabah.  The Qur’an says:

“Remember the time when Ibrahim and Ismail were constructing Kaabah and were invoking, ‘Allah, O our Lord may it be accepted by you.  You are all knowing and all hearing.’”[14] (17).

It has been narrated from Ibne - Abbas that Ibrahim said to his son Ismail that Allah had commanded him to construct Baitullah for Him.  Ismail said, “Father, do what you have been commanded by your Lord.”  Ibrahim sought his help in the work, so they both started the construction.  Ibrahim built the walls as Ismail lifted the stones to his father.  They recited, “Our Lord, accept this service from us (bless it with your favour).  You are All knowing, All Hearing.”[15]

5.  Prophet Musa (Moses).

The Qur’an tells us that Prophet Shoab had employed Musa as his domestic servant.  The Qur’an says Shoab’s daughters brought Musa to their father in accordance with his desire.  They found Musa to be a compassionate, noble, and gentle person.  They requested their father to employee Musa because a strong and honest servant was a blessing.  Shoab said he would like to marry one of his daughters to Musa provided that he stay and work for him for eight years.  If he worked for two years more, it would be up to him.[16] At another place, it has been revealed that Musa also worked as a shepherd like other prophets.

6. Prophet Daud.

Daud manufactured a coat of arms.  He could easily fabricate iron as a blessing to him by his Lord Almighty Allah.[17]

“We taught him fabrication of iron and dress coat of arms that is used in battles.”[18]

At another place, the Qur’an says:

“We had made iron to be soft in his hands to make fine coat of arms by firmly joining its anklet.  We commanded him to do righteous deeds.”[19]

Qatada says that Prophet Daud was the first to make a coat of arms into a dress.  Earlier, they were like iron sheets having no anklets or circles.  Ibne –e- Shozah says that Daud would fabricate so many coats of arms in a day that be earned six thousand dirhams from their sale.[20] In a tradition (Hadith), it has been said that earning by one’s hand is the best means of livelihood; Daud used to work with his hands to earn his livelihood.[21]

7. Prophet Zakariah.

Zakariah worked as a carpenter and earned his livelihood through hard labour.  In a Hadith reported by Muslim on the authority of Abu Hurairah, Allah’s Messenger (pbuh) said that Zakariah worked as a carpenter.[22]

8. Prophet Muhammad

Allah’s Messenger (pbuh) worked as a paid shepherd. He (pbuh) said that all the messengers had worked as shepherds.  Musa and Daud had also worked as shepherds.

In a Hadith reported by Bukhari:

Abu Hurairah narrated that Allah’s Messenger (pbuh) said all the Messengers had worked as a shepherds.  His disciples asked, “What about you, O Allah’s Messenger?”  He (pbuh) said, “Of course, I used to work as a shepherd for the Makkans on a meagre payment.”[23]

Abu Saeed Khudri and Nasr Bin Hazn reported that some shepherds and camel herders were boasting of their positions.  Allah’s Messenger (pbuh) said that Musa had worked as a shepherd, and Daud also was a shepherd, although they were Allah’s messengers.  “I am also Messenger of my Lord; I had also worked as a shepherd at Agjad for my family,” he said.[24]

Besides this, he (pbuh) performed his domestic duties, like milking his goats, patching his dress, repairing his shoes, etc.  At the time of the battle of the trench (Khandaq), he joined his disciples as a labourer, digging the trench.[25] He (pbuh) also carried out repair work to his residential house.[26]

Disciples of Allah’s Messenger (pbuh)

In view of the dignity and superiority of labour, the disciples of Allah’s Messenger (pbuh) used to undertake hard labour to earn their lawful livelihood.  They had various professions.

1. Hazrat Khubab bin Aas was a blacksmith.

2. Abdullah Bin Masood worked as a shepherd.

3. Saad bin Al Waqqas manufactured arrows.

4. Zubair Bin Awwan was a tailor.

5. Bilal bin Rebat was a domestic servant.

6. Salman of Persia was a barber.

7. Amr bin Al Aas was a butcher.

8. Ali bin Abi Talib worked as a labourer.

9. Abu Bakr Siddiq was a cloth merchant.

Female Disciples

Female disciples of Allah’s Messenger (pbuh) also undertook manual labour.  The consorts of Allah’s Messenger (pbuh) also worked with their hands; they spun cotton and tanned hides.[27] The daughter of Jehash was reported to be a skilled lady; she coloured skins and made various items from leather. She would give her earnings to charity.[28]

Motivation for Hard Work and Labour

In the Ahadith quoted below, believers have been enjoined to earn their livelihood through lawful means and motivation to work as labourers.

Allah’s Messenger (pbuh) said Allah likes skilled believers.[29] Allah likes one who works hard, so that he does not need help from others.  Allah does not like the one who acquires knowledge [only] to earn profit from it.

Allah loves a skilled believer (one who knows a craft). Miqdan bin Medi reported that Allah’s Messenger (pbuh) said that no one consumes a better food than what he has earned from his personal labour (hard work).[30]

In another Hadith, it is reported that he (pbuh) said that, having offered morning prayer, you should go to your work and not to your bed.[31]

Abu Bardah reported that his disciples wanted him (pbuh) to tell them which earning was the best.  Allah’s Messenger (pbuh) said the earning that one earns from manual labour (working with his own hands and physical labour) is best.[32]

One of his (pbuh) disciples shook hands with him.  The Prophet (pbuh) noted that there were scars on the disciple’s hands.  The disciple told him (pbuh) that he worked hard, crushing stones with his spade.  The Prophet (pbuh) kissed the disciple’s hands.[33]

It has been reported that Prophet Eisa (Jesus) enquired from a person what was his profession.  He replied that he offered prayers only.  Jesus asked who looks after him. He said his brother provides subsistence to him.  Jesus said that his brother was a better servant of his Lord.[34]

In a lengthy tradition (Hadith) narrated by Anas, it has been reported that Allah’s Messenger (pbuh) exhorted a person and also put him on practical labour:

“Anas reported that an Ansari (native of Madinah) came to Allah’s Messenger (pbuh) and asked for help.  He (pbuh) asked if he had anything in his household.  He told him that he had a blanket and a cup for drinking water.  He asked him to bring both items to him (pbuh).  After the man brought the items, Allah’s Messenger (pbuh) took them up into his hands and said, ‘Who will purchase these two items?’ One of his disciples offered one dirham for both.  He (pbuh) again said, ‘Who will purchase them for more than one dirham?’  Another disciple offered two dirhams. He (pbuh) gave both items to the disciple.  He (pbuh) gave the two dirhams to the Ansari, and said, ‘Get some food with one dirham, and purchase an axe with the other dirham.’  The person did so.  The Prophet (pbuh) fixed the handle to the axe with his own hands.  He (pbuh) handed over the axe to the Ansari and said, ‘Go to the forest, cut wood, and sell the wood in the market.  Don’t come back here for two weeks.’  The person went away.  He cut wood and sold it in the market. When he returned, he had ten dirhams with him. He purchased some cereals and clothes with these dirhams.  Allah’s Messenger (pbuh) said, ‘This is better for you. If you will go on begging, your face will have a scar on the Day of Judgment.’  He (pbuh) further said that begging was permissible only in three cases:  when one is in extreme poverty and is starving, when one is deeply in debt and unable to repay it, and after one has committed murder and has no means to pay the blood money.”[35]

A similar episode is reported about Hazrat Umar.  Once he saw a person in the Masjid asking for help for him to perform jihad.  He took the man by his hand and addressed the congregation, asking, “Who will take this man to work as a labourer at his farm?”  One from among the congregation agreed to employee him.  Hazrat Umar negotiated for his wages and handed over the man to him. After one week, Hazrat Umar enquired about the man and how he had been working.  The employer told him that he was good labourer and had earned some money.  Umar asked the employer to send the man to him.  After some days, he came to him with a purse of money that he had earned.  Umar took the purse in his hand and said, “Now if you wish, you may go to perform jihad or go back to your home with this money.”[36]

Once, Hazrat Umar, motivating a person to work to earn money, exhorted people to help the needy in such a way that their need is fulfilled forever and that they are among those who help instead of begging for help.  The hand that gives is superior to the hand that begs.

Labour and Wages

In Arabic/Urdu the word ‘Ijara’ stands for ‘contract’ or ‘monopoly,’ but in the terminology of jurisprudence, it conveys the sense of wages for a labour, skill, or taking something on rent.[37]

The following are the probable types of standard wages.  Wages may be determined on the basis of any of these types.  In fact, determination of a standard is the foremost issue in respect of the rights of labourers.

1.  Wages as per the need.

2.  Wages based on skill and profit.

3.  Wages on the basis of performance.

If Wages are fixed on the basis of any one of the above aspects, making it an absolute standard, and other aspects and requirements are ignored, it would lead to innumerable problems, as is evident from the conditions in the countries where decisions concerning wages were taken on the basis of one aspect and ignored all other aspects and requirements.[38]

Islamic Philosophy of Wages

The Qur’an says, “Man gets that for which he strives.”[39] It relates not only to the life, but also to the hereafter, but his formula is quite relevant to our worldly life. In the world hereafter, Man would be rewarded for his good deeds.  Similarly, on earth also Man enjoys the outcome of his diligence and endeavours.  The more hard work he undertakes, the more profit he will get.[40]

At another place the Qur’an says, “Everyone would be rewarded according to his deeds.”[41]

With reference to the episode of Musa, the Qur’an says, “The best servant is the one who is strong and honest.”[42]

Here the capability of a labourer depends on his being strong and trustworthy (honest).  It means that, in a business where physical labour is needed more than the intellectual caliber, better and positive results could only be achieved if the workers are physically strong to carry out their duties as well as they are honest and loyal to their obligations.[43]

Concerning the employer, it is said in the episode of Musa, “I don’t intend to be harsh to you.  Insha Allah, you will find more a fair dealing.”[44]

The ultimate goal of an employer is to be saleh (honest in his dealings).  He cannot be saleh until he has a desire not to burden his employees unfairly.[45] One of the main traits of the Islamic economic system is that it has demolished the wall between capital and the employee; under the Islamic system, both are one.  Islam has divided capital: profit, wages, and contract, and interest or usury is unlawful.

The basic difference between this Islamic philosophy and the capitalistic system is that, in the latter, the employer enjoys unlimited right to earn profit on the hypothesis that he has to face the risk of loss while workers earn their fixed wages and capital earns fixed interest.  Thus, no one entails a loss.  But the percept of Allah’s Messenger (pbuh) and Islamic commandments say that capital should bear the risk of loss.  So, the capitalist will have to bear this loss because he is the employer as well as the capitalist.[46]

On the basis of this fundamental difference, the capitalistic system is to be purified of the degeneration that makes a rich man richer and a poor man poorer.

Wages and Communism

Communist behaviour towards wages is quite strange.  Communists claim to be the standard bearers of the labourers’ cause, but they are harsh to them.  A labourer is no better than an animal to them.  They just want to amass wealth.  Ostensibly, they pay higher wages to their workers, but when the workers go to market to purchase their daily needs, the rates of the items, controlled by the government, are high, although the workers themselves are the manufacturers and producers of these items.  In this way, the wages the government pays to its workers are recovered from them through the higher market rates.[47] As Allama Shamsul Haq Afghani had commented, “The communists put their workers to hard labour like animals and in return give them fodder to eat.[48]

Under the communist system, individual monopolies came to an end instead a bigger and single monopoly of the government emerged.  Individual capitalism breathed its last, and the workers are now in the grip of a bigger and stronger capitalist (ie, government).  As one writer has noted, “The result is that the key of providing subsistence is taken away from many individuals, and now a single and mightier sustainer holds the monopoly to feed the workers.  No one in the country is equal to this authority.  No one can challenge it.  No objection can be raised against the rate of wages it has fixed; nowhere may one go in appeal against it.[49]

Wages and Capitalism

Capitalistic system is also not free from repression against workers.  A capitalist makes a pauper and starving worker to work for lowest wages.  The starving worker fears he has no choice because he may starve while someone else accepts the offer. The capitalist exploits the workers in another way; he forces them to work overtime without any extra payment.  They generally do fixes wages and if wages are fixed undue delay is resorted to in its payment.  If a worker causes a damage or loss inadvertently, he is made to pay for the loss he caused to the property of his employer.  Thus he loses his wages.[50]

Islam rejects all sort of exploitation and stands for the rights of workers.  Allah’s Messenger (pbuh) has issued detailed instructions in this respect.

Duties of Workers in Islam

Islam on the one hand motivates everyone to work for his livelihood and stands for the rights of labourers.  It also reminds of duties and obligations to the workers.  It guarantees the rights of the workers who abide by the norms.   Stress has also been laid upon the duties and obligations of the workers.

No Profession is Inferior

The first and foremost point is that one must not regard any legal and moral profession as inferior.  In such a case, he would not be fair to the profession and would not work with devotion.  In fact, no lawful profession can be said to be inferior.  Earning one’s livelihood through hard labour comes under prayer.

1.  Lawful Earning

Even Allah’s messengers had taken up various professions and crafts to earn their livelihood. Allah’s Messenger (pbuh) would do all sorts of work with his own hands and never felt shy of it.  When a trench was being dug as a defence strategy at the time of battle of trench, he also took up a spade and worked with his disciples. When there was a big stone that his companies had failed to crush, they would turn to him (pbuh) and he (pbuh) smashed the same.[51] His consort Aisha says that he (pbuh) used to do his work himself, milking the goats, cleansing his clothes, and similar other personal work.[52]

Anas his disciple narrated that he once saw that Allah’s Messenger (pbuh) was massaging his camels with oil.  Another disciple says that he once saw him (pbuh) busy repairing his house.[53]

The above narrations show that Allah’s Messenger (pbuh) had worked as tailor, cobbler, and labourer.  How then dare one disparage or condemn a profession?

2.  Regard for Employer

The workers are supposed to be faithful to their work and loyal to their employers.  They should be honest and should safeguard the employers’ interests.  Abu Huraira says that Allah’s Messenger (pbuh) said “The best earning for a man is what he earns from his own hand and with loyalty.”[54] In this Hadith, superiority of earning by one’s own hands has been highlighted.  At the same time, to be loyal means that a worker should be loyal to his master and ensure that he or his business suffers no loss.  Workers should be serious and honest in the performance of their duties.

Tamim Dari says that Allah’s Messenger (pbuh) said that faith means to be loyal.  “We submitted to whom, O Allah’s Messenger?”  He said, “To Allah, to His Book, to His Messenger, common Muslims and their chiefs.”[55]

3.  Abiding by the Contract

A worker is supposed to abide by the terms and conditions of an agreement reached upon between worker and his employer.  It is his obligation to fulfil all the conditions of the agreement in a full and fair manner.  The Qur’an lays much emphasis upon keeping one’s promise, and one will be questioned on the day of reckoning about it. The Qur’an says, “Fulfil your covenants; you will be questioned on the day of resurrection concerning you promises.”[56]

In view of the significance of being true to one’s promises, the Caesar of Syria (Rum), while enquiring about Allah’s Messenger (pbuh), asked Abu Sufiyan whether the Prophet (pbuh) kept his promises.  Abu Sufiyan testified that he (pbuh) was always true to his words.[57]

Even before his elevation as Allah’s Messenger, he (pbuh) had presented an unequalled instance of his being true to his word. He had agreed upon a contract with Abdullah bin Abu al Ama.  Abdullah went away saying that he would return soon to finalize it, but he forgot. After three days when he returned, he saw that Mohammad (pbuh) had been waiting for him there.  He (pbuh) only said to Abdullah that he had been waiting for him there for three days.[58] This character of Allah’s Messenger (pbuh) is a role model for us.

4.  Honesty

While performing a duty, one must be honest and trustworthy.  Honesty is the basic point in dealing with others and in mutual interaction.

Trustworthiness means to pay in full what one owes to anyone.  If one fails to adhere to it, he damages his own image, as no one likes a man of a doubtful integrity.  Consequently, his reputation suffers, and people distance themselves from him.  The Qur’an, while stressing upon honesty, says about righteous Muslims that they are true to their trust and to their promises.[59]

In view of its significance, Allah’s Messenger (pbuh) has declared honesty to be a part of the belief.  Anas bin Malik reported that, in every summon, Allah’s Messenger (pbuh) would invariably declare that one who is not trustworthy, or true to his trust and to his promises, has no faith.[60]

5.  Avoid Breach of Trust
Khyanat stands for embezzlement, not to discharge one’s obligation in totality.  A worker must not commit breach of trust.  He should always be honest and trustworthy.  The Qur’an, exhorting to be honest and trustworthy says, “O You the believers, don’t commit breach of trust with Allah and His Messenger nor commit embezzlement in your trust.”[61]

Bukhari reported a Hadith on the authority of Abu Hurairah that Allah’s Messenger (pbuh) said that a hypocrite is one who tells a lie when he talks, he does not keep his promise, and when entrusted, he commits breach of trust.[62]

Dereliction of duty, leaving the place of work, and taking advantage of the absence of the supervisor equal a breach of trust.

The Qur’an says, “Woe to those who, when they take their right, they measure it in full, but when they are paying, they weigh it less.[63]

As per the Islamic Jurists, these verses also cover those workers who receive full wages for their labour but fail to perform their full duty and indulge in other works without the permission of the employer.[64]

6. Performance of Duty with Devotion.

A labourer is supposed to discharge his duties with devotion and full sense of duty.  If the output falls due to his negligence/dereliction, he will be held responsible on the Day of Judgment, and he will he questioned. Mufti Mohammad Shafi writes:

“Declaring clarification of duty as a major sin, workers have also been warned that the work he has undertaken to discharge and perform he must do it with full honesty and devotion as having received remuneration for the work, it is now his personal work, other wise he will be accountable on the day of reckoning facing disgrace.”[65]

The well known mystic Sheikh Allauddin Samnani writes with reference to agriculture:

“If someone has a land under cultivation and one can get one hundred tons of farm output from the farm, but his tardiness results in a loss of few tons of grain, he will be questioned on the Day of Judgment for this loss of farm production.”[66]

Since people were deprived of their sustenance due to his tardy action, he has therefore committed breach of trust by causing loss of output.

Workers Rights and Communism

Islam charges labourers with certain obligations concerning their duties and performance.  At the same time, it fully guarantees the rights of labourers.  It gives clear guidance on every aspect that might be detrimental to the cause of workers; on the other hand, communism, which boasts of workers rights, has nothing in its system that safeguards their rights.  The Chinese government issued a book relating to the regulations of the labourers working in the government industrial sector and factories during the fifties.  Some of its salient points are:

1-     Workers have no right to collective bargaining or to form an organization.

2-     It is illegal to employee a person with a police record.

3-     The wages for all professional work would be as per the approved standard of the government.

4-     No worker can leave his place of work without the permission of his senior supervisor.

5-     The times of work are vested in the factory management.

6-      Every worker will be subject to search while reporting for duty and departing.

Workers Rights in Islam

It is a well known fact that Islam rejects discrimination on the basis of ethnicity or social division among people.  It declares that no Arab enjoys supremacy on a non-Arab.  Islam stands for equality among employees and their employers.  Both are like brothers.  Allah’s Messenger (pbuh) had laid specific emphasis on equality in a Hadith reported by Abu Zar Ghifari:

”Allah’s Messenger (pbuh) said they are your brothers.  Allah has placed them under your control as a trial.  So it is incumbent upon the one whose brother works under his authority to feed from his own food, dress him like his own dress.  He should not assign him hazardous works that overwhelm him (the worker).  If such work has been given to him, he (employer) should help him.”[67]

The evils that workers have to confront in a capital system have been reformed through this brief precept (Hadith) of Allah’s Messenger (pbuh). This Hadith teaches that the employer/contractor should treat the worker as his brother.  He should maintain cordial relations with his subordinate workers as he has with his own family members.  He should share his food with them and dress them like his own dress.  A worker should be paid wages at such a rate that he is able to lead a prosperous life

2. Payment of Wages.

The most important issue for a worker is that wages are paid to him on time.  Islam guarantees it.  Allah’s Messenger (pbuh) has said, “Let a labourer get his wages before his sweat dries.”[68]

At the same time, Allah’s Messenger (pbuh) warned that, concerning those who don’t pay the wages on time, Allah will argue on behalf of the affected workers on the day of reckoning.[69]

He (pbuh) said that Allah says, “There are people of categories with whom I will argue on the Day of Judgment.  Those with whom I will question and argue will have to face disgrace:  one who promised in My name and then backed out; one who sold a free man and used the money; one who employed a labourer, took full assigned work, but did not pay full wages to him.”[70]

Abu Saeed Khudri reported that Allah’s Messenger (pbuh) prohibited the employment of a worker without having negotiated his wages.[71]

Abu Hurairah reported Allah’s Messenger (pbuh) said that it is repression / exploitation when a rich man delays payment to his workers.[72]

3. Negotiating Wages.

Islam allows a worker to negotiate his wages without any type of pressure or compulsion.  In case an employer forces a worker to work for less wages, he has full right to refuse to work. This is why Allah’s Messenger (pbuh) has directed the employer to negotiate wages before a worker is put on a job. Abu Hurairah reported that Allah’s Messenger (pbuh) said that an employer should inform the worker of his wages.[73]

Prohibition of Fixing Wages Under Duress.

Sometimes one outwardly agrees to work on for unfair wages.  He agrees due to his privation, financial constants, but at heart he is not happy.  Taking advantage of his compulsion, an employer/contractor put him at work with unfair wages.  This is nothing but blatant injustice and exploitation.  Islam fiercely forbids it.  In a Hadith Qudsi (a hadith reported on behalf of the Almighty), under the title of payment of wages, Allah will argue with an employer who did not pay full wages to his workers.

Shah Waliullah expresses his views on this point:

“If monetary benefit is got in a way that both the employee and the employer are not in agreement to it, like gambling or a deal forced on one of the party, like payment of interest --in such cases a person agrees to pay it due to his destitution, although it is a burden on his means and capacity, and his consent is not an actual one.  All such transactions cannot be said to be based on mutual agreement, nor are they lawful means of income.  All such transactions are unlawful and null and void under the social order.”[74]

5. Prohibition of Forced Labour.

Forced labour is worse than slave labour under.  A worker is forced to work under duress against his free will.  Islam rejects forced labour and declares it to be unlawful (haram).

Ibn –e- Hajr Asqalani says that it is like purchasing a free person without paying the price.  To force a free man to work under duress is like enslavement.[75]

6. Not Burdening a Worker Beyond His Capacity.

Employers have been directed to look after the health of their workers and not to burden them beyond their physical capacity.  A Hadith (previously quoted) reported by Abu Zar Ghifari states that it has been enjoined by Allah’s Messenger (pbuh) not to put an unbearable burden on a worker but to help him in the work.

Under the heading of philosophy of wages, only the employer who has the desire to save the worker from undue labour could be called a virtuous employer.

Ibn e Hazam writes in his Mohalla:

A master should put both (workers as well as his slaves) on a work that they are able to carry out as per their stamina.  The work should not be injurious to their health.[76]

7. Labourers’ Share in Output:

In a Hadith reported by Abu Hurairah, Allah’s Messenger (pbuh) said, “Give the workers a share from the production.  Labourers of Almighty should not remain deprived.”[77]

In another Hadith, Allah’s Messenger (pbuh) said, more candidly. “If someone’s servant cooks food for one’s master, braving heat and smoke, one should share one’s food with his servant.  If there are more persons at the table, he should give at least some food to the servant.”[78]

Another Hadith shows that he (pbuh) wants the owner to give some share from the production to the workers, besides their wages.  Comments of the jurists are not available on this point, but an example may be that workers of a factory where items are produced should be given items from the output so that the workers are not deprived of what they have manufactured.[79] Denying their share in the production is unfair on moral grounds. Maulana Manazir Ahsan Gilani has also supported this approach.[80]

8. Workers cannot be Held Responsible for Loss

Under the capitalistic system, the employer pays less wages to the workers or cuts the wages on various pretexts.  He holds workers responsible for losses.  Islam rejects this approach.

Allah’s Messenger (pbuh) says, “Excuse your servant seventy times a day.”[81]

Islam issues explicit directions in this regard, and jurists have explained all the relevant points.  If a labourer has been employed for wages for a specified period, he will not have to pay for the losses unless it is proven that he deliberately caused the loss.[82]

Ibn –e- Hazm writes in Mohalla:

“A worker, whether specific or joint or a craftsman, will not have to pay damages for a loss in production unless it is established that he deliberately caused the loss.  In all such cases, a witness must he produced to prove him guilty, else the statement of the concerned worker under oath would be considered to be true.”[83]

Summary

The rights and obligations of workers under Islamic economic system provide an opportunity to other prevailing economic systems to embark upon their journeys of development and progress.  Having regard to the interest of the classes of the society, economists should try to comprehend the Islamic system and the precepts of Allah’s Messenger (pbuh) and study them to understand the true spirit of his (pbuh) sayings.  They should adopt the Islamic system so that the world is able to enjoy the blessings of a divinely revealed economic system.  The world has been groping in the dark.  Let it come to light from the grip of this darkness.

May Allah bless us to discharge our obligations. Peace and blessings of Allah be on His Messenger, on his family members and on his disciples!

(Syed Azizur Rahman is the editor of Al-Seerah, an Urdu half yearly journal from Karachi, Pakistan)

[2] Ghazali Imam Ahya Ulumiddin Vol 2, page 64

[3] Al Quran Surah Al Baqara Verse 28

[4] Al Quran Surah Al Noor Verse 1

[5] Ibne Nuzoor Lisan-e-Arab Vol 7, page 202

[6] Al Quran Surah Al Qasas Verse 85

[7] Al Quran Surah Al Maida Verse 3

[8] Abu Abdullah Mohammad bin Abdullah Al Hakim Al Mustadrik Vol 2, page 792

[9] Al Quran Surah Al Taha Verse 17

[10] Abn e Kathir Abul Fida Ismail Qasasul Ambia, page 48

[11] Kandhalvi Mohammad Idris Maariful Quran Vol 2 page 505

[12] Mohd Bin Saad Al Tahqatul Kubra Vol 1 page 16

[13] Al Quran Surah Al Hud Verse 37

[14] Al Quran Surah Al Baqara Verse 127

[15] Al Mustadrak Hakim Vol 2 Page 60

[16] Al Quran Surah Al Qasas Verse 26-27

[17] Hambal Ahmad bn Al Masnad Vol 2 page 525

[18] Al Quran Surah Al Saba Verse 10-11

[19] Al Quran Surah Al Qasas Verse 26-27

[20] Abne Kathir Qasasul Ambia page 517

[21] Ibid

[22] Muslim Chapter Virtue of Zakaria

[23] Bukhari Muhammad bin Ismail Vol 2 page 22

[24] Asqalani Ahmad Bin Ali bin Hajar Fathul Bari Vol 4 page 556

[25] Ibn e Hisham Siratul Nabaviah Vol 3 page 360

[26] Islam Ka Nizam e Talim Page 54 Syed Mohd. Salim

[27] Ibid.

[28] Al Mustadrak (Hakim) Vol 4 Page 27

[29] Ahya Uloom uddin (Ghazali) Vol 2 Page 63

[30] Ibid.

[31] Islam ka Iqtesadi Nizam (Hifzur Rahman Sewharvi) page 63

[32] Al Targhib Wal Tarhib (Abul Azim Bin Abdul qavi) Vol 2 page 112

[33] Islam ka Nazria Mehnat (Khalilur Rahman) page 19

[34] Ahya Uloom uddin (Ghazali) Vol 2 page 64

[35] Sunan (Abu Daud) Kitabul Zakat

[36] Islami Maashiyat (Manazir Ahnas Gilani) page 17

[37] Ibid.

[38] Islami Qanoon Mehnat wa Ujrat (Mujeebullah Nadvi) page 115

[39] Al Quran Surah Al Najam Verse 39

[40] - Islami Maashiat (Manazir Ahnas Gilani) page 2

[41] Al Quran Surah Al Namal Verse 90

[42] Al Quran Surah Al Qasas Verse 36

[43] Islami Maashiyat (Manazir Ahsan Gilani) P 2

[44] Al Quran Surah Al Qasas Verse 27

[45] Islam ka Nizam Taqhir Daulat (Mufti Mohd. Shafi Usmani) page 38

[46] Sarmaya dari (Shamsul Haq Afghani) page 36

[47] Ibid.

[48] Ibid.

[49] Islami Qanoon Maashiyat (Mujeebullah Nadvi) page 113

[50] Islam ka Iqtesadi Nizam (Hifzur Rahman Sewharvi) Vol 3 page 260

[51] Sirat Nabvi (Ibne Hisham) Vol 3 page 260

[52] Shamail handia (Tirmizi)

[53] Hadi Azam (Syed Fazlur Rahman) page 333

[54] Sarmaya dari (Shamsul Haq Afghani) Page 36

[55] Muslim

[56] Surah Bani Israil  Verse 34

[57] Bukhari Page 7

[58] Al Sunan Abu Daud

[59] Surah Al Momunoon  Vol 8

[60] Al Musnad Ahmad Bin Hanbal Vol 3 page 570

[61] Surah Al Anfal Verse 27

[62] Bukhari Vol 1 Page 13

[63] Surah Mutaffifin Verse 3

[64] Islam ka Nizam Taqhir Daulat (M. Mohd. Shafi Usmani) page 41

[65] Ibid.

[66] Nafhatul Unus (Abdur Rahman Jami) page 395

[67] Tirmizi (Sunan) page 38

[68] Surah Al Anfal Verse 27

[69] Bukhari Vol 1 Page 13

[70] Surah Mutaffifin Verse 3

[71] Islam ka Nizam Taqhir Daulat (M. Mohd. Shafi Usmani) Page 41

[72] Ibid

[73] Nafhatul Unus (Abdur Rahman Jami) Page 395

[74] Hujjatullah –e-al Baligha (Shah Waliullah)

[75] Fathul Bari Ibne Hajar Asqalani Vol 4 page 529

[76] Islami Iqtesadi Nizam (Hifzur Rahman Sewharvi) page 337

[77] Bukhari Vol 2 Page 23

[78] Muslim

[79] Al Sunan Al Kubra (Behaqi) Vol 11 page 365

[80] Islami Maashiyat page 365

[81] Al Sunan Al Tirmizi Vol 2 page 381

[82] Islami Maashiyat (Manazir Ahsan Gilani) page 365

[83] Islam ka Iqtesadi Nizam (Hifzur Rahman Sewharvi) page 238

ALL prophets came with signs and evidences furnished by God to show that the prophets were truly who they claimed to be. Among these signs were miracles that defied the laws of nature and were witnessed by the people.

Generally, miracles are experienced only by the people who were there when the miracles actually occurred. Allah, however, furnished Prophet Muhammad (peace be upon him) with a miracle that would endure for all time. That miracle is the Qur'ân. It is appropriate that the final Messenger should have an enduring miracle, since his Message is binding on creation until the Last Day.

The Qur'ân is the revealed word of Allah, and He has preserved it from corruption. The Qur'ân reads, "Surely We have revealed the Reminder and We will most surely be its guardian," and, "No falsehood can approach it from before or behind it. It is sent down by One Full of Wisdom, Worthy of Praise."

In the Qur'ân, Allah challenges the Arabs to produce something like it: "Say, `If the whole of humanity and the Jinn were to gather together to produce the like of this Qur'ân, they could not produce the like thereof, even if they backed up each other with help and support."

This challenge was reduced even further to the point where only one chapter of the Qur'ân was needed: "And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful. But if you do not do it, and never shall you do it, then fear the fire whose
fuel is men and stones, prepared for the unbelievers."

This is Islam's eternal miracle. The challenge remains open and unmet to this very day. There are many aspects of the Qur'ân's miraculous inimitability. Among these are its eloquence and its style.

The Arabs were given this challenge, and they were the masters of their language and were well known for their eloquence. Not one of them, however, could produce a single chapter comparable to the Qur'ân.

Today, we Muslims are conveying this challenge once again to all humanity. This challenge has stood for over 1400 years and continues to be a testimony to the truth of the Qur'ân and the Messenger who brought it. The enemies of Islam have always had in this challenge a perfect opportunity to prove Islam false. They definitely had enough reason
to try. It would have surely been much less strenuous for them to pick up the pen and write than to have picked up the sword and died trying to suppress Islam. It would have been far less costly than the time and money they spent on fighting against Islam.

We feel that by conveying this challenge we have done our duty. It becomes the duty of the one who hears it to hear the Qur'ân in its entirety.   One should not rely on unbelievers for information but go directly to the source.

Another proof that Muhammad (peace be upon his) is Allah's Messenger is the strength of the religion with which he was sent and the fact that it has been preserved from corruption. We can see all the scholarly disciplines that developed around it over the ages and how Islam was able to respond to all the changes that took place throughout history.
Islam has retained its strength while the Muslim world has passed through periods of strength and weakness and of freedom and occupation.

Among the evidence that Muhammad (peace be upon him) is a Prophet of God is the fact that his coming was foretold by the prophets who came before. In their books and their statements, they described him and his followers. They even mentioned him by name. The Qur'ân states this fact in the following verses:

"And when Jesus the son of Mary said, `O Children of Israel! Lo! I am the Messenger of God unto you, confirming that which was revealed before me in the Torah and bringing glad tidings of a Messenger who cometh after me, whose name shall be the Praised One.' Yet when he hath come unto them with clear proofs, they say, ‘This is mere magic.’"

"Those who follow the Messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel which are with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honor him, and help him, and follow the light which is sent down with him: they will be the ones to prosper."

In spite of the distortions and deletions made by some Jewish rabbis and Christian priests to their sacred texts, and in spite of the incorrect interpretations they imposed on them, there still remains within those texts enough to establish the proof of Muhammad (peace
be upon him) being a prophet of God. To highlight a few of the places in their texts wherein his coming is foretold, we request from you to look at the following: Deuteronomy [33:1] and [18:15-19], Isaiah [42:1-5], Habakkuk [3:3], Song of Solomon [72:1-19], John [14:16] and [14:26], and 1John [2:1]. Another proof that Muhammad (peace be upon him) was a prophet of Allah is the history of his mission, the events of his life, the success of his followers, and how swiftly Islam spread throughout the nations of
the world.

The attributes of Prophet Muhammad (peace be upon him) and his mode of conduct show us that he was truly a prophet of God. He was, in every aspect of his character, an exemplary human being, and history has never witnessed anyone else like him.

He was of good appearance and was always neatly dressed, preferring to wear white. He was clean, and commanded others to observe cleanliness. When a person approached him and told him that he liked to wear nice clothes and nice shoes, the Prophet (peace be upon him) replied by saying, "God is beautiful, and He loves beauty." He was of
impeccable taste and had a discriminating palate, but was never ostentatious or frivolous. He said, "A son of Adam can fill no vessel worse than his stomach. It is enough for him to eat enough to keep him standing straight. If he must consume more, then he may fill a third of his stomach with food, a third with drink, and a third should be left for air." His manners were refined, and he was well spoken. He was cheerful and would greet people with a smile. Those who met him liked him instantly and would never tire of his company or conversation. In fact, those who sat in his company would often forget everything else in the world while they were with him. They felt in awe of his presence, not because he was powerful like a king or despot, but because of the strength of his character and his devotion to Allah.

One of his most pronounced character traits was his capacity for mercy. He had great love and compassion for the poor and preferred to sit and partake of meals in their company. He showed great empathy for the sick and would go out of his way to help them. He would not leave a sick person or a child in need without fulfilling that need.
He showed mercy to the orphans and encouraged people to care for them. He had great affection for children and would often carry babies and make them laugh. He taught his followers that children had the right to play and to be humored.

His mercy extended even to animals. He commanded his followers to be kind to the animals in their care and prohibited abusing them He instructed that animals used for food should be slaughtered carefully and with compassion. He reprimanded a man for overburdening his camel and failing to give it sufficient nourishment. He also informed us that a woman once was consigned to Hell for her mistreatment of a cat. She had locked it up and denied it food until it starved to death. Conversely, a prostitute received God's forgiveness and entered heaven because she showed pity on a thirsty dog and gave it water. Once he was asked if people were rewarded for the good treatment they gave to animals. The Prophet (peace be upon him) replied, "For helping any livingcreature there is a reward."

Added to his mercy was his courage. Prophet Muhammad (peace be upon him) was among the most courageous of people. His was not the courage of tyrants but a courage that stemmed from faith in the promise of God. It was the courage of someone who lived according to the religion of God and considered the pleasure of God more important than life itself. He was always present in the battlefield during war, and when things became severe, he would be seen fighting in the front lines. He would remain firm even when other brave men would turn to flee.

He never hesitated in the face of falsehood and never ceased to call to the truth, even when most of the people of the Earth were opposed to him. He never wavered on any of his principles but continued to enjoin what was right and forbid what was wrong.

He was also very forgiving to those who wronged him. He never became angry or hateful on a personal level. No matter how greatly someone wronged him when he was weak, he would show that person clemency when he was in a position of power. He would accept excuses even when he knew that the one making the excuse was lying. He would even make excuses for those who wronged him and did not offer excuses of their own.

He was the most generous of people. He gave in charity like a person who had no fear of poverty. He never once refused to give to someone who asked. He gave everything that came into his possession to the poor and the needy. He would prefer his guests to himself and the members of his household. He usually sufficed himself and his family with dates and water, and months would sometimes go by without a cooking fire being lit in his house.

He was at the same time a most exemplary husband. He was very affectionate and caring. He was quick to overlook mistakes. He never once hit one of his wives, nor did he ever raise his voice to them or ridicule them. He always showed kindness. He would indulge them in anything that was not sinful. He shared in the housework and took care of himself. He mended his own clothes and shoes. He always exhorted his male followers to be good to their wives and warned them against mistreating them. He made sure to do so during his greatest sermon, which he gave during his farewell pilgrimage.

Prophet Muhammad (peace be upon him) was kind to his servants. He commanded his followers not to overwork their servants and commanded that they must eat the same food that the members of the household eat and wear clothing of the same quality. Anas B. Mâlik said, "I worked as a servant for the Prophet (peace be upon him) in his
residence and on his journeys. No matter what I did, he never once said to me, ‘Now why did you do that?’ Likewise, no matter what I might have failed to do, he never once said to me, ‘Now why didn't you do that?’”

Once the Prophet (peace be upon him) saw a man beating his slave. The Prophet said to him, "God is more capable of punishing you than you are of punishing him."

Upon hearing this, the man stopped and said, "I set him free for the sake of Allah."

The Prophet (peace be upon him) then said, "If you had not freed him, you would have been touched by the fire."

The Prophet (peace be upon him) was extremely shy and modest. He hated foul speech. He never once uttered a foul word. He said, "A strong sense of shame is a good quality in every way." He also said, "Nothing but good comes from having a strong sense of shame."

He was also very humble. He taught his followers, "None will enter Paradise who has within his heart an atom's weight of pride." He used to sit on the floor and eat. He forbade his companions from standing in honor when he entered the room. When he walked, he never expected anyone to move out of the way. He never allowed himself to stand out in his dress or his steed. He never seated himself in a place of honor when he was in the company of others.

Above all these qualities was his devotion to God. He immersed himself in worship and eschewed the pleasures of the world. The remembrance and praise of God was always on his lips. He always sought the forgiveness of his Lord. His reverence of God often brought him to tears. He fasted so much that it sometimes seemed that he never went a day without fasting. He spent long stretches of the night standing in prayer until his ankles would swell. When he was asked why he worshipped so much when God had forgiven him all of his past and future sins, he replied, "Should I not then be a grateful servant?"

These are just a few of his noble qualities. There is no way we can do justice to him in such a short time. The combination of worldly and spiritual perfection that he exhibited was a miracle in and of itself and a testimony to his truly being a prophet of God.