Muhammad: The Messenger of God

For Muslims worldwide, the Prophet Muhammad is a messenger of God and a paradigm of the life of faith. As a result, he and his family are deeply loved and respected. Born in the city of Mecca on the Arabian Peninsula in 570 CE, he was raised an orphan in his uncle’s house. He married an older woman, the widow Khadijah, a businesswoman for whom he had worked in the caravan trade. As a merchant, he was known by reputation as al-Amīn, the trusted one. Muslims believe that when Muhammad was forty years old, he was selected by God to receive revelation that ultimately established the Muslim faith.

Muhammad would retreat each year to the cave of Ḥirā’ in a mountain outside of Mecca for periods of quiet reflection. Muslims believe that one night during the lunar month of Ramadan, while Muhammad was in the cave, he was overwhelmed by the presence of the Angel Gabriel. Gabriel commanded him, “Recite!” and twice Muhammad, whom the angel embraced and squeezed until he could bear it no more, said, “I cannot recite.” The third time the angel declared: “Recite! In the name of your Lord who created: He created man from a clinging form. Recite! And your Lord is the Most Bountiful, who taught by the pen, who taught man what he did not know” (Quran, 96:1-5).2 Muslims believe that Muhammad recited this, feeling from that time on “as though the words were written on my heart.”3 He ran down the mountain, but heard a voice from the sky: “Muhammad, you are the Messenger of God, and I am Gabriel.” Looking up, Muhammad saw an angelic form standing astride the horizon, repeating the message.

Muslims believe that, for some twenty years, Muhammad continued to receive revelations, which he first recited to his wife and followers as a small group of believers began to grow in Mecca. The message he received was a warning of divine judgment and an invitation to return to the monotheism of the earlier prophets, including Abraham, Moses and Jesus. These revelations challenged the foundations of seventh-century Meccan society. Although Mecca was the center of pilgrimage for the polytheistic Arabian religion, the region was also home to Christians and large communities of Jews. 

At the center of Mecca was the Kaaba, a cube-shaped structure believed to have been first built by Adam and rebuilt by Abraham as the house of the one God, but which had been turned into a house of numerous idols. In this polytheistic world, Muhammad spoke of tawḥīd, the unity and oneness of God. Where tribal bonds and blood feuds pervaded the social structure, the Prophet spoke of a universal community, or ummah. The revelation the Prophet Muhammad received demanded social justice and reform; alongside exhortations to prayer and the remembrance of God, believers are reminded of the need to care for the poor and the weak.

Muhammad and the growing number of individuals who followed him met with harsh and continual persecution from the Meccan aristocracy because they were perceived as a threat. In 622 CE, the Prophet and his followers emigrated north from Mecca to the city of Yathrib. This event, known as the hijrah, marks the establishment of the model Islamic community and thus the beginning of the Muslim hijri calendar. On the basis of the general consensus of the leading tribes of Yathrib, the Prophet became the leader of the town, establishing order and unity in a town suffering from political turmoil.

The name of Yathrib was later changed to Medina, short for Madīnat an-Nabī “the City of the Prophet.” Muslims believe that Muhammad continued to receive revelations from God in Medina, and the message spread. In 630 CE, after a series of military battles and negotiations with enemies in Mecca, Muhammad returned to the city victorious, pardoning those who had oppressed the early Muslims and who had waged war against them. Many Meccans embraced his teachings and he rededicated the Kaaba to the worship of the one God. By the time of the Prophet’s death in 632 CE, much of the Arabian Peninsula had embraced his message.

After Muhammad died, his community preserved the memory of what he did and said as the best example of how to live in accord with God’s will. The records of the Prophet’s words were later collected in books of tradition, or ḥadīth; these are a part of the Sunnah—the “custom”—of the Prophet, which include his words and practice. The Sunnah serves as a guide for Muslims to follow God’s will in daily life. Most Muslims are careful to insist, however, that “Muhammad is only a messenger” (Quran, 3:144), and not a divine being. When Muslims refer to the Prophet Muhammad, to show reverence, his name is often followed in Arabic or English by the salutation, “Peace and blessings of God be upon him.” They recite similar salutations after the names of other Prophets including Moses and Jesus

Why the Prophet Muhammad (PBUH) is Important to All of Mankind

Strength Through Character: Why the Prophet Muhammad (PBUH) is Important to All of Mankind

Many of the problems facing people in today’s world can be traced to a lack of adherence to moral values. From murder to embezzlement, the number and size of criminal activities have increased exponentially in the last five decades. One needs only to turn on the local evening news to become aware of the general anxiety and lack of peace in the world. More than 1400 years ago, however, a single man was able to not only cure the Arabian Peninsula of its vices, but also instill in the people a sense of compassion towards their fellow man. Today’s world and that of the Prophet’s could not be more different, yet the problems and solutions are somewhat the same. What causes seemingly content people to disobey the unwritten rules of society? And what are some possible solutions commensurate with the problem? This essay discusses the character of the Prophet Muhammad, peace be upon him (pbuh), and examines how the values he held and practiced gave him the strength to influence the world around him.

By 600 C.E., the Arabian Peninsula was a hotbed of moral vices. As Sheikh Safiur-Rahman Al Mubarakpuri notes in The Sealed Nectar, a biography of Prophet Muhammad (pbuh), regarding Pre-Islamic Arabia, “prostitution and indecency were rampant and in full operation.” Men and women could openly commit acts of fornication and adultery without fear of societal consequences. The only issue at the time that was of perhaps greater concern was the fragility of tribal relationships. These tribes were legendary throughout the Old World for the manner in which they held generations-long grudges. Except during prohibited months, fighting was common and much bloodshed occurred. In less than a century, however, the Prophet Muhammad (pbuh) would reform Arabian society and his message transformed entire populations from Damascus to Ethiopia. [Read more: Muslims around the World]

The Prophet Muhammad, peace be upon him, taught love, kindness and compassion to his people, and was seen to be the most loving, kind, and compassionate of all of them. The Quran mentions his kind and gentle behavior in these words: “O Messenger of Allah! It is a great Mercy of God that you are gentle and kind towards them; for, had you been harsh and hard-hearted, they would all have broken away from you” (Quran 3:159).

Muhammad’s Honesty

The exact characteristics that allowed the Prophet (pbuh) to do this are innumerable. Nonetheless, chief among his traits was his honesty. The range of names attributed to him includes Al-Sadiq (the Truthful) and Al-Amin (the Faithful).

Even his enemies, who were diametrically opposed to everything he preached, still referred to him by these names. In effect, the Prophet Muhammad (pbuh) was defined through his honesty. The first example of his honesty lies in his conditions of borrowing and lending.

Most significantly, the Prophet (on the orders of God) eliminated charging interest; no longer was the borrower forced to borrow money on outrageous terms that had previously condemned him to a life of servitude to the lender. A testament to the severity of not returning borrowed possessions and trusts lies in the Prophet’s (pbuh) Farewell Address. He reminds the people to be faithful and return whatever has been entrusted to them to its rightful owner.

Muhammad’s Treatment of Women

The character of the Prophet (pbuh) was also seen in his treatment of women. In Pre-Islamic Arabia, women were treated as mere commodities. That is, they held no property rights, divorce rights lay in the hands of men and they were responsible for all household duties. The Prophet (pbuh), however, actively involved himself in household matters. He would help his wife with chores like sweeping the floor. According to author Fazl Ahmad in Muhammad: The Prophet of Islam, when one of his children would fall ill, the Prophet (pbuh) would stay by their bedside and actively take care of them. As ordered by God, the Prophet (pbuh) gave women in Islam the right to initiate divorce and to own their own property, among other liberties.

It is important to note here the critics’ point of view: that Islam, rather than giving women rights, demotes them to a position of subservience to man. Notwithstanding, one needs only to carefully study the Quran, the holy book of Islam, and prophetic sayings to understand Islam’s treatment and emphasis on positive relations with women. [Click here to find out about treatment of women in Islam.]

The directives given were so different from what had been the norm in Pre-Islamic Arabia that even many of the Companions of the Prophet had reservations regarding taking their wives’ counsel for their affairs. Despite this initial reluctance, the belief in God and the example set forth by the Prophet (pbuh) eventually convinced the Companions to integrate this into their lifestyles. In effect, Islam had elevated women to a position on par with men, and the Prophet’s (pbuh) example reinforced Islam’s message of equality.

Muhammad’s Goodwill

The Prophet’s (pbuh) goodwill did not simply extend towards women or fellow Muslims. It was inclusive towards people of other religions as well, including the Jews and Christians of the time. An example of this lies in his treatment of prisoners of war during the battle of Badr. The prisoners were kept in extremely good living conditions and even fed proper food. Furthermore, they were given the option of freeing themselves by either paying a ransom or by teaching ten Muslims how to read and write. This environment stands in direct contrast to the appalling conditions most prisoners of war dealt with in the past and continue to deal with in the present, including physical torture and lack of proper facilities. Even with all the right in the world, the Prophet (pbuh) restrained himself and saw to it that his Companions treated their enemies with hospitality and goodwill.

The situation in today’s world is at once startling and discomforting because of the minimal value placed on human life. At both the individual and nation levels, one group may treat another group as disposable simply because their way of thinking is different. The Prophet (pbuh) transcended all of these perceived differences through his character. From the beginning to the end his honesty, his treatment of women and minorities, and his behavior towards non-Muslims set the standard that would inspire all of his followers.

This is why author Michael H. Hart recognized the Prophet (pbuh) as number one in a ranking of the 100 most influential persons in history. While many people at the time did not agree with the Prophet (pbuh) on his principles or policy, even his bitterest enemy came to respect the strength his infallible character gave him. As global citizens in the 21st century, it is important to see beyond differences and realize that the human denominator among us is what is most important. We must all seek examples like the Prophet’s (pbuh) and work to incorporate them into our lives, in order to increase tranquility and make the world a more peaceful place for future generations.

 Universal Lessons of Hajj

Millions of pilgrims from all over the world will be converging on Mecca in the coming days. They will retrace the footsteps of millions who have made the spiritual journey to the valley of Mecca since the time of Adam.

Hajj literally means, “to continuously strive to reach one’s goal.” It is the last of the five pillars of Islam (the others include a declaration of faith in one God, five daily prayers, offering regular charity, and fasting during the month of Ramadan). Pilgrimage is a once-in-a-lifetime obligation for those who have the physical and financial ability to undertake the journey.

The Hajj is essentially a re-enactment of the rituals of the great prophets and teachers of faith. Pilgrims symbolically relive the experience of exile and atonement undergone by Adam and Eve after they were expelled from Heaven, wandered the earth, met again and sought forgiveness in the valley of Mecca. They also retrace the frantic footsteps of the wife of Abraham, Hagar, as she ran between the hills of Safa and Marwa searching for water for her thirsty baby (which according to Muslim tradition, God answered with the well of Zam Zam). Lastly, the pilgrims also commemorate the willingness of Abraham to sacrifice his son for the sake of God. God later substituted a ram in place of his son.

Yet, the Hajj is more than these elaborate rituals. The faithful hope that it will bring about a deep spiritual transformation, one that will make him or her a better person. If such a change within does not occur, then the Hajj was merely a physical and material exercise devoid of any spiritual significance.

As all great religions teach, we are more than mere physical creatures in that we possess an essence beyond the material world. Indeed, this is why all great religions have a tradition of pilgrimage. In the Islamic tradition, Hajj encapsulates this spiritual journey toward this essence. The current state of affairs — both within and outside the Muslim world — greatly increases the relevance of some of the spiritual and universal messages inherent in the Hajj.

As Islamic scholar Ebrahim Moosa asks rhetorically: “after paying homage to the two women Eve and Hagar in the rites of pilgrimage, how can some Muslims still violate the rights and dignity of women in the name of Islam? Is this not a contradiction?”

Indeed, the Qur’an teaches: “I shall not lose sight of the labor of any of you who labors in my way, be it man or woman; each of you is equal to the other.” (3:195)

Clearly, the white sea of men and women side by side performing tawaf (circling) around the Ka’aba (the stone building Muslims believe was originally built by Adam and rebuilt by Abraham and his son Ishmael) should lay to rest any claim that Islam — as opposed to some Muslims — degrades women. The fact that millions of Muslims transcending geographical, linguistic, level of practice, cultural, ethnic, color, economic and social barriers converge in unison on Mecca, attests to the universality of the Hajj.

It plants the seed to celebrate the diversity of our common humanity. Pilgrims return home enriched by this more pluralistic and holistic outlook and with a new appreciation for their own origins. One of the most celebrated Western Hajjis (one who has completed the Hajj) is none other than African-Ameican civil rights leader El-Hajj Malik El-Shabbaz, more commonly known as Malcolm X. The man profoundly reassessed his previous views during the Hajj. This transformation, of course, sealed his break with the Black nationalist movement of the Nation of Islam.

Contrary to the teachings of the Nation, he concluded that Islam encompassed all of humanity and transcended race and culture. Malcolm X later said, “In my 39 years on this Earth, the holy city of Mecca had been the first time I had ever stood before the Creator of all and felt like a complete human.”

In Mecca, he discovered himself mixing with, “fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was whitest of white.” Malcolm X was so inspired by what he witnessed, that, in letters to friends and relatives, he wrote, “America needs to understand Islam, because this is the one religion that erases from its society the race problem.”

Upon returning to America, he embarked on a mission to enlighten both blacks and whites with his new views. Malcolm X understood that in order to truly learn from the Hajj, its inherent spiritual lessons must extend beyond the fraternal ties of Muslims to forging a common humanity with others.

In fact, as part of the spiritual experience, the pilgrimage links people across religions through a past shared by several Abrahamic traditions. This combined with the Islamic teaching of the common origin of humanity holds out much hope. Indeed, the Qur’an teaches: “We created you from a single pair of a male and female (Adam and Eve), and made you into nations and tribes that ye may know each other and not that you might despise each other. The most honored of you in the sight of God is the most righteous of you” (Al-Hujurat: 13). This is a great celebration of the differences and at the same time unity of all of humanity.

Another essential spiritual message of the Hajj is one of humility to God and His supremacy and control over all that we know. The multitude of people and their inner beliefs and practices are all to be judged by God and God alone in His infinite wisdom and full knowledge. Indeed, as the Qur’an insists, “Let there be no compulsion in matters of faith, truth stands out clear from error.” (2: 256) The result of a successful Hajj is a rich inner peace, which is manifested outwardly in the values of justice, honesty, respect, generosity, kindness, forgiveness, mercy and empathy. And it is these values – all attributes of God almighty — that are indispensable to us all if we are just to get along in this world.

 Festival of The Sacrifice

Muslims from all over the world anticipate the annual three-day celebration of a historical event that took place thousands of years ago during the time of Prophet Abraham [pbuh]1. This occasion, known as Eid-ul-Adha or the Festival of Sacrifice, is a representation of two significant Islamic events: the culmination of the Hajj (or pilgrimage to the holy city of Makkah, Saudi Arabia), and the sacrifice that God (Allah) commanded to Prophet Abraham of his beloved son, Ismail.

Eid-ul-Adha is observed on the 10th of Dhul-Hijjah, the last month of the Islamic lunar calendar. While Muslims all around the world celebrate this day, it has particular significance for the pilgrims performing the hajj.

In order to understand the context of Eid-ul-Adha, one must describe the Hajj with which it is associated. Allah had made the Hajj mandatory upon mankind initially during the time of Prophet Abraham: “And make a proclamation of Hajj to mankind; they will come to you on foot and on lean camels from every distant quarter.” (Quran: Ch 22, v27). Over time, however, the spread of idolatry across Arabia caused the rituals of hajj to become extremely distorted. With the advent of Islam and Prophet Muhammad [pbuh], Allah had reinstated Hajj as the fifth pillar of Islam, and described the correct manner in which it was to be performed.

Allah has ordained that every able-bodied Muslim who can afford it must perform the pilgrimage at least once in their lifetime. Several main rituals constitute the framework of this experience: 1. Tawaf (circumambulating the Kabah2 seven times); 2. Sa’i (walking between the mounds of Safa and Marwah seven times); 3. supplicating to Allah at Arafat (the place where Prophet Muhammad [pbuh] gave his farewell speech, proclaiming the final seal of Islam, and where Muslims believe they will be resurrected on the Day of Judgment); and 4. stoning the pillars that symbolize Satan at Mina (the place where Satan repeatedly challenged Abraham to disobey Allah’s command to sacrifice his son).

Each of these prescribed acts is a step in the pilgrim’s arduous journey towards spiritual cleansing. When the pilgrim successfully executes these acts in the prescribed manner with the utmost sincerity and humility, all his/her prior sins are forgiven. The final ritual that pilgrims must perform, signifying the completion of these acts, is the sacrifice of a domestic animal.

In addition to denoting the completion of the hajj, Eid-ul-Adha honors the monumental sacrifice that was to be made by Prophet Abraham. Abraham was ordered by Allah to sacrifice his dearly-beloved son, Ismail, as a test of obedience. Abraham willingly submitted to Allah’s command, wherein Allah, by His Mercy, replaced Ismail at the moment of sacrifice with a lamb.

Abraham’s selfless act of obedience is commemorated by the sacrifice of a domestic animal such as a lamb, sheep, cow, or goat, the meat of which is then distributed to relatives, neighbors, and the poor. In parts of the world that preclude Muslims from personally sacrificing an animal, Muslims donate money to charitable organizations, which then sacrifice the animal on their behalf and distribute the meat to the poor. In keeping with the following injunction of the Quran (22:27), “…and pronounce the name of Allah over the cattle which We have provided for them on the appointed days, then eat the meat themselves and feed the indigent and needy,” Eid-ul-Adha exemplifies the charitable instincts of Muslims in their communal effort to see that no one is left deprived of the sacrificial meat. It further embodies the values of discipline and self-denial, and submitting to the will of Allah.

Eid-ul-Adha is a joyous occasion marked with family traditions and celebrations. The festivities begin in the morning after Fajr prayer, where Muslims, dressed in their finest clothes, attend the congregational prayer followed by a sermon. Upon completion of the services, people greet each other with the blessings of Eid: “Eid Mubarak.” Afterwards, Muslims often visit the homes of relatives and friends, partaking in delicious feasts customary to their native cultures and often exchanging gifts, and many eagerly anticipate the return of those friends and relatives who have made the journey for hajj.

Christianity, Judaism, and Islam all trace their roots back to Prophet Abraham (Ibrahim in Arabic), who is thus known as the father of the three monotheistic religions. Islam relates that Abraham had two wives, Sarah and Hajar, each of whom bore a son, Isaac and Ismail, respectively. Although Hajar was initially Sarah’s maid, according to Islam, Hajar later married Prophet Abraham and bore him a son, Ismail. The lineage of Prophet Muhammad (pbuh) is traced to Ismail, whereas Christianity and Judaism trace their roots back to prophet Isaac, the son of Sarah. The sacrifice made by Abraham is of importance in all three monotheistic religions, although it is not commemorated by Jews and Christians in the same manner as in Islam. Christianity and Judaism, however, maintain that Isaac, rather than Ismail, was the promised son whom Allah had ordered to be sacrificed.

Whether it is Islam, Christianity, or Judaism, the sacrifice of the son of Prophet Abraham has historical significance. Muslims celebrate the event through the festivities of Eid-ul-Adha as customary to their native cultures. Eid-ul-Adha is a time of remembrance of the trials of Prophet Abraham, a time to celebrate the end of the hajj, and a time that men, women, and children of all ages greatly anticipate. Eid Mubarak!

A Muslim View on Respecting Life

A Muslim View on respecting Life

Life’s fragility should remind us of the greatness of God, and the goodness of God’s creation should inspire us to respect life.

Adapted from remarks made in the Princeton University Chapel for Respect Life Sunday.

In a world preoccupied with material wealth and convenience, the gift of life is often minimized and sometimes forgotten altogether. Modernity encourages us to view “unwanted” life as a burden that will hold us back. For Muslims, however, just as for many in other faith traditions, life must be acknowledged, always and everywhere, as a true blessing.

In the pre-Islamic period, the practice of female infanticide was widespread in much of Arabia, but it was immediately forbidden through Islamic injunctions. Several verses of the Quran were revealed that prohibited this practice to protect the rights of the unborn and of the newborn child: “When the female infant, buried alive, is questioned for what crime was she killed; when the scrolls are laid open; when the World on High is unveiled; when the Blazing Fire is kindled to fierce heat; and when the Garden is brought near; Then shall each soul know what it has put forward. So verily I call” (81: 8-15). Indeed, there are many verses in the Quran that remind us of the sanctity of life. We are told that “Wealth and children are an adornment of this life” (18:46), and we are commanded to “Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin” (17:31).

877-Why-Islam presents Sh. Omar Suleiman who asks important questions about our goal in life. Is the enjoyment of life the ultimate goal worth living for? Can a blind and homeless individual be more content than a famous actor? Explore why individuals display such varying levels of contentment.

The gift of life

While the religious injunctions reverberate through faith on a spiritual level, the blessings of life touch us daily on a worldly level, as well. As the mother of three beautiful children, I can truly attest to and appreciate the gift of life. But I also understand how heartbreaking it is to lose it.

I want to share with you the story of how I came to realize life’s fragility and the importance of making the most of our spiritual journeys here on earth. Over thirteen years ago, my husband and I were eager to start our family. We were ecstatic when, a few months shy of our first anniversary, we found out that we were expecting. Very early on, we began playing the “new parent” planning game, picking out names and nursery colors even before our first doctor’s appointment.

A few months into the pregnancy, the doctor scheduled a routine ultrasound. Giddy with excitement, we entered the darkened room and waited in great anticipation to see our child. There on the screen—fuzzy, yet discernible—we could see our baby’s outline. We imagined the features and jokingly guessed who the baby might look like. But the ultrasound technician did not laugh with us. As she solemnly stared at the screen, we followed her gaze. As inexperienced as we were, we could tell that something was not right: our baby had no heartbeat.

After losing my first child, I truly began to understand the meaning of life. When the heartbeat we’d heard so clearly on the Doppler suddenly ceased, our baby’s life ended in the womb, before he or she even had a chance to begin in the outside world.

But strong faith and an unshakeable belief in a just God is a great formula for filling any emotional void. As the Quran states in Verse 156 of Surat Al-Baqara, there are great blessings for those “who, when a misfortune overtakes them, say: ‘Surely we belong to God and to Him shall we return.’” Losing our first baby led to a deeper appreciation of God’s magnificence and the miracle of His creation.

Several months later, we found out we were expecting again. This time, the excitement was tempered with worry. Our first ultrasound came much earlier in the pregnancy, and we eagerly scanned the screen for the telltale beating before glancing at fingers and toes or eyes and nose. And there it was, strong and steady! We breathed a sigh of relief. Our baby was alive.

As the months of this second pregnancy progressed and the baby bump grew larger, we began to hope. Each ultrasound revealed a little more of our child and each kick confirmed that this time we were really going to begin our family. As the due date quickly approached, we felt more confident in choosing baby items and room colors. We even chose the name for our baby girl. Her name would be Jennah, which means Heaven in Arabic.

With just a few weeks left before my scheduled delivery date, I went into labor. As we sped to the hospital and I was wheeled into the darkened ultrasound room, out of habit, my eyes went directly to the heart area on the screen that I knew all too well by now. That tiny heart, which I had sought out so many times in the previous ultrasounds, had stopped beating.

That day, so many years ago, I delivered Jennah, my stillborn daughter; and that day we buried Jennah. We hadn’t known how fitting her name would really be. As the infection that had ended the pregnancy sped through my blood in the days that followed, I recognized just how delicate life really is. Nothing can bring life into perspective as much as loss. And nothing can affirm faith as much as life. [Read more: Faith, Belief in the Unseen]

Today, as I look at my three beautiful children, I know that God is good. No, God is great, or in Arabic, Allahu Akbar. And what gives me the greatest solace in times of trial is the verse in the Quran that states: “It may be that you detest something which is good for you; while perhaps you love something even though it is bad for you. God knows, while you do not know” (2:216).

The power of life

As Muslims, we believe in the power of life to change others, and we believe even more in the power of God. In any disaster, in any calamity, and in the face of any death, we are urged to repeat “inna lilah wa inna ilayhee raji’un”—“To God we belong and to Him we return.” In the end, only He knows what is best for us.

I could share with you so many stories from the Hebrew Bible, the New Testament, and the Quran that illustrate the power of God in our lives: the creation of Adam, the patience of Job, the perseverance of Noah, the purity of Joseph, the judiciousness of Solomon, the trials of Jonah, the obedience of Abraham, the wisdom of Moses, the devotion of Jesus, and the inspiration of Mohamed. I could share these stories with you, but they are available to all in the Holy Scriptures.

Instead, I want to share with you the story of an amazing woman whom I met recently at a conference. This woman truly exemplifies the spirit of respecting life. Melinda Weekes had recently returned from a trip to the Sudan, where she was helping to enact a policy of slave redemption. For years and years, a rampant genocide was perpetrated in southern Sudan by the wealthy slave traders of the north. They would pillage and torch the mud huts of the villagers, and then capture the women and children to sell them into slavery.

Heartbroken by what was happening in Sudan, this woman traveled across the world to help free these slaves by buying them back from the traders and returning them to their villages. Upon their return, she helped them rebuild their lives by establishing schools and educating their girls so that they could break free from oppression. Describing the strength of these women in the face of modern-day slavery, Melinda shared story after story of the things she had seen on her trips to Sudan. She spoke of one of the most powerful experiences she had had, when she sat with a woman who had lost her home, her husband, and her children, and had suffered incredible harm at the hands of her slave master. She asked the woman, “How do you survive? How do you manage to continue living?” The woman responded, “When the world pushed me down to my knees, I knew that it was time to pray. I am blessed to still have these old knees that allow me to kneel, blessed to be able to prostrate, blessed to be able to pray. And I am blessed because I have God.”

I ask you today to reflect on women like these, to reflect on their inner strength, and to reflect on your own life as you know it. I ask you to accept life as a gift and to understand that your life belongs to a greater power, to a higher authority that breathed life into your soul at your beginning and decreed that you should live it with good morals, good ethics, and a good heart that can truly make a difference in the lives of those around you.

In the memorable words of Mother Theresa:

Life is an opportunity, benefit from it.

Life is beauty, admire it.

Life is a dream, realize it.

Life is a challenge, meet it.

Life is a duty, complete it.

Life is a game, play it.

Life is a promise, fulfill it.

Life is sorrow, overcome it.

Life is a song, sing it.

Life is a struggle, accept it.

Life is a tragedy, confront it.

Life is an adventure, dare it.

Life is luck, make it.

Life is too precious, do not destroy it.

Life is life, fight for it.

I’d like to end with a prayer, a Muslim ayah (verse 286 from Suratul Baqara) from the Quran:

On no soul doth God place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) Our Lord! Condemn us not if we forget or fall into error; Our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; help us against those who stand against faith.

I ask you today once again to respect life, for there is no greater gift. Respect life, yours and the lives around you. For when we lose respect for life, we lose respect for humanity, and when we lose respect for humanity, we lose respect for God’s creation, and when we lose that, we have lost everything.

10 TIPS TO PREPARE FOR RAMADHAN

1. To fast some days in the month of Sha’baan

This will get you in the system, and then fasting will become easy. The Prophet Sallallahu Alayhi Wasallam used to fast in the month of Sha’baan perpetually.

2. Sincere tawba & Istighfaar

It cleanses the heart so the NOOR and Barakah of Ramadhan can enter the heart

3. Pray

We should start praying 5 times a day with Jamaat and Takbeere Ulaa

4. Zakat

We should calculate our Zakat and pay in Sha’baan, or you can pay it gradually throughout Ramadhan

5. Giving Up Sins

We should give up all our bad habits before Ramadhan starts.  If we don’t, they will carry on in Ramadhan too.

6. Have Great Terms With Close Ones

Forgive one another, help one another, advise one another. Spring clean the heart

7. Qaza

If you have missed any fast from last Ramadhan, make up for them before Ramadhan starts. Also make up for any salah, kafaraa etc..

8. Plan Your Daily Schedule

This will help you throughout Ramadhan to be productive and regular in your ibadaat

9. Dua

The Prophet Sallallahu Alayhi Wasallam used to make this Dua:

اللهم سلمني لرمضان وسلم رمضان لي وتسلمو مني متقبلا

10. Social media

Minimize it, only use it for Necessity. This will help you focus to worship Allah more.

FLIGHT JANAZAH

When we are leaving this world for the next one, it shall be like a trip to another country.Where details of that country won’t be found in glamorous travel brochures but in the Holy Qura’an and the Hadiths.Where our plane won’t be Indian Air Lines, British Airways, Gulf Air or Emirates but Air Janazah.

Where our luggage won’t be the allowed 30 Kgs but our deeds no matter how heavy they weigh.

You don’t pay for excess luggage. They are carried free of charge, with your Creator’s compliment.Where our dress won’t be a Pierre Cardin suit or the like but the white cotton shroud.Where our perfume won’t be Channel, Paco Rabane, but the camphor and attar.Where our passports won’t be Indian, British, French or American but Al Islam.

Where our visa won’t be the 6 months leave to stay or else but the “La Illaha Illallah”. Where the airhostess won’t be a gorgeous female but Isra’iil and its like. Where the in-flight services won’t be 1st class or economy but a piece of beautifully scented or foul smelling cloth. Where our place of destination won’t be Heathrow Terminal 1 or Jeddah International Terminal but the last Terminal Graveyard. Where our waiting lounge won’t be nice carpeted and air-conditioned rooms but the 6 feet deep gloomy Qabar.

Where the Immigration Officer won’t be His Majesty’s officers but Munkar and Nakeer. They only check out whether you deserve the place you yearn to go. Where there is no need for Customs Officers or detectors. Where the transit airport will be Al Barzakh. Where our final place of destination will be either the Garden under which rivers flow or the Hellfire.

This trip does not come with a price tag. It is free of charge, So your savings would not come handy. This flight can never be hijacked so do not worry about terrorists. Food won’t be served on this flight so do not worry about your allergies or whether the food is Halal. Do not worry about legroom; you won’t need it, as our legs will become things of the past. Do not worry about delays. This flight is always punctual. It arrives and leaves on time. Do not worry about the in-flight entertainment program because you would have lost all your sense of joy. Do not worry about booking this trip, it has already been booked (return) the day you became a foetus in your mother’s womb.

Ah! At last good news! Do not worry about who will be sitting next to you. You will have the luxury of being the only passenger. So enjoy it while you can. If only you can! One small snag though, this trip comes with no warning. Are you prepared…..you better be ! Please spread the truth and Insha-Allah our Muslim brothers & sisters will understand and practice the guiding principles, whatever way they can afford to uphold our believe of our religion Islam in this world and in the hereafter.

WHAT TO DO UPON A DEATH

WHEN SIGNS OF DEATH START SHOWING UP

The blessed Companion Aboo Sa’eed Khudri radiyallahu anhu narrates that the Prophet sallalahu alayhi wasallam said, “Prompt the dying among you to say (the kalimah): Lã ilãha illallãh (I declare that there is no god but Allah).” (Muslim) 

The blessed Companion Ma’qil Ibne Yasãr radiyallahu anhu narrates that the Prophet sallalahu alayhi wasallam said, “You should recite Soorah Yãseen over the dying among you.” (Musnade-Ahmad, Aboo Dãwood, Ibne Mãjah)

IN THE AGONY OF DEATH

Turn the face of the dying person towards the Qiblah. Let him or her make the following prayer, “O Allah, forgive me and have mercy on me and have me join higher companions.” (Tirmizi)

RULINGS

1. Soon after the signs of death become obvious, make the dying person lie on his back with the Qiblah on his right. Turn the face slightly towards the Qiblah, raise the head a little by placing a pillow or some other head-rest, in which case also, the dying person will be considered as facing the Qiblah. But leave the dying person as he is if he feels uncomfortable while being made to face the Qiblah. One should sit down close by and say loudly, “Ash’hadu allã ilãha illallãhu wahdahoo lã shareeka lahoo wa ash’hadu anna Muhammadan ‘abduhoo wa rasooluh.” (I bear witness that there is no god but Allah. He is One, there is no partner with Him; and I bear witness that Muhammad sallalahu alayhi wasallam is His Servant and His Messenger.) Given his condition, do not ask him to recite the kalimah, for that is a time of great trial – who knows what he might say under stress.

2. After the dying person has recited the kalimah once, leave it at that. Do not try to make him say the kalimah non-stop in an effort to see that he breathes his last whilst reciting it. For, the purpose is simply to make sure that the last words he says should be the kalimah. It is not at all necessary that the recitation of the kalimah continues right through the last breath. However, should he return to the mundane and the ordinary concerns of life, start reciting the kalimah again. When he, taking the cue, recites it, then be silent.

3. When breath loses its momentum and starts heaving faster and legs sag down, unable to stay up and the nose-top turns aside and the temples collapse inwards, take these signs to be the certain knock of death. At this time, start reciting the kalimah in a raised voice. 

4. Reciting Soorah Yãseen lightens the hardship of death. Recite it sitting on the side of his head or anywhere else near the body, or ask someone else to do it.

5. At a time such as this, say nothing which may divert his attention to the concerns of worldly life, for this is the time to leave the mortal world and be present in the majestic Court of Allah Almighty. Do say that which turns his heart away from the concerns of the mortal world and diverts it towards the thoughts of his Creator, for it is here that the well being of the dying lies. At a time like this, bringing his children and family members before him, or anyone else he loved most, or to remind him of things or people in a nostalgic manner causing him to be swamped in the thoughts of loves lost, is a terrible thing to do to him. It is not nice that he says farewell to his life in the world so bound by its fond memories.

6. If, at the time of death, some unfortunate remark bordering on kufr (the denial of Faith) escapes the lips of the dying person, feel or say nothing about it. Instead, take it to be a slip of his reason under the stress of approaching death. When man loses his reason, he stands forgiven for his sayings and deeds. Keep praying that Allah Almighty forgives him.

7. When death comes, all concerned should say, “Innã lillãhi wa innã ilayhi rãji’oon” (Surely to Allah we belong, and to Him we are to return) and make the following prayer, “O Allah, help me in my hour of trial and replace it for me with what is better.” (Tirmizi)

8. When death becomes obvious and certain, take a strip of cloth, wide enough to pass under the chin, bring it on to the head, tie a knot, then close the eyes gently and pray, “I begin with the Name of Allah while being faithful to the Religion of His Messenger sallalahu alayhi wasallam. O Allah, make his matter easy on him and that which he is to face after death, and make him the blessed beholder of Thy Sighting, and make that to which he has departed better than what he has departed from.” (Durre-Mukhtãr)

9. Then straighten hands and feet, bring toes of the feet close together and tie them with a strip of cloth. Then, throw a sheet over the dead body and place it on a cot or a flat wooden bunk. Do not leave it lying on the ground. It is advisable to place some weight on the stomach lest it inflates. Allow no impure persons (in need of a bath, including women in conditions that exempt them from offering Salãh etc.) near the dead body.  (Durre-Mukhtãr)

Now inform relatives and friends of the deceased so that they can all participate in his funeral prayers.

10. Some incense (such as oblibanum, lobãn or Frankincense), if available, may be placed near the deceased.

11. Reciting the Qur’ãn near the deceased before the washing of the body is not correct. 

12. All funeral arrangements including the shrouding of the dead body have to be made very quickly. Start with locating a gravesite and the preparation of the grave. Collect everything needed for the stages of washing, shrouding, funeral and burial.

13. If a person dies on a Friday, it is better to make all arrangements and bury the deceased before the Jumu’ah congregational Salãh. Holding on to the prepared body with the thought that there will be a lot of participants in the Janãzah salãh after Jumu’ah is makrooh (detested). (Shãmi) 

LET THERE BE NO WAILING OVER THE DECEASED

It has been related in a Hadeeth that once the Prophet sallalahu alayhi wasallam paid a visit to a Sahãbi who was on his deathbed. Seeing him in that condition, the Prophet sallalahu alayhi wasallam broke in tears. When people saw him in that state, they too started weeping. He then said to them, “Listen to me O people, and listen well. Allah Almighty certainly does not apprehend the weeping eye and the hurting heart, for a Servant of Allah has no control over these.” Then, pointing to the tongue, he added, “But a mistake made by this, that is, on intentional mourning and wailing, He punishes, and on reciting ‘Innã lillãhi wa innã ilayhi rãji’oon’ (To Allah we belong and to Him we are to return), and on raising hands of prayer and on seeking of His Forgiveness, He bestows His Mercy.” (Bukhãri, Muslim)

KISSING THE DECEASED

After the deceased has been given the required ghusl (bath), it is permissible to kiss the deceased under intense desire to express love or personal devotion as it was with the Prophet sallalahu alayhi wasallam when he kissed ‘Uthmãn Ibne Maz’oon radiyallahu anhu and wept. Very similar to this, the noble Companion Aboo Bakr radiyallahu anhu kissed the forehead of the Prophet sallalahu alayhi wasallam after his departure from this mortal world. (Zãdul-Ma’ãd)

ALL FUNERAL ARRANGEMENTS SHOULD BE SWIFT 

It has been narrated that once the Prophet sallalahu alayhi wasallam came to visit Talhah Ibne Barã radiyallahu anhu when he was sick. Seeing his critical condition, he said to the people around him, “I feel that the time of his death has arrived. If it does come to pass, I should be informed and funeral arrangements be made with haste, for it is not appropriate that the dead body of a Muslim be left amidst his family members for long.” (Aboo Dãwood)

‘Abdullah Ibne ‘Umar radiyallahu anhuma narrates that he heard the Prophet sallalahu alayhi wasallam saying, “When one among you dies, do not keep him in the house for long. Make haste in taking him to the grave and burying him.” (Bayhaqi, Shu’abul-Imãn)

FOCUS ON YOUR CHARACTER

FOCUS ON YOUR CHARACTER

There are two particular hadiths that are extremely important for Muslims to keep in mind; one establishes the foundations of Islam, telling us about the basis for this religion, its absolute pillars, while the second relates to the way in which one beautifies this structure of Islam and ones iman, representing the roof, adornments, embellishment and outward expression of this structure. As Muslims we are attending the masjid, praying five times a day, fasting during the month of Ramadan, paying zakat once a year and performing hajj, if we have the ability to go, and if not we still desire to go to perform hajj. These are the foundations. The Prophet (Allah bless him and give him peace) said, “Islam is based on five pillars: shahada, to declare there is no God except Allah and Muhammad (Allah bless him and give him peace) is Allah’s Messenger, then to establish the salat, to pay zakat, to make hajj to the House [of Allah most High] and to fast in the month of Ramadan” (Bukhari and Muslim). These are the essential foundations, however they are not all that Islam entails. Numerous hadiths underscore the importance of good character.

Often when someone explains Islam to someone else, they say that “Islam is based on five pillars”, but is that all our Islam is? Someone looking for a complete lifestyle, a comprehensive system that will guide them in every aspect of life, when told Islam is only five pillars, maybe very discouraged. They may ask: “Well, what about my interaction with other people? How am I supposed to conduct myself with the environment around me, with the people around me, with my neighbours, the young, the old, the ill, with animals and everything else around us? How do I buy and sell? What about the rules related to marriage, divorce and conflict resolution?” These questions prompt us to remember that in reality the five pillars are just one dimension of Islam, of which there are five primary ones.

The Five dimensions

The first is the dimension of belief; to believe that Allah is one, to believe in the Messengers, to believe in the Books, to believe in the Angels, to believe that all good and bad destiny is from Allah and to believe in the Last Day, the Hereafter, Janna and Jahannam.  These beliefs fall in the realm of aqida, which comes before even the five pillars, as performing them without belief is of no consequence. The second dimension is these five pillars, which encompass one’s worship. Looking carefully at them, one can see that the shahada, meaning to bear witness, requires ‘declaring’ that Allah is one, not just to believe that Allah is one.  Similarly, salat, zakat and hajj are all external actions as the hadith above mentions worship rather than anything of one’s internal state. The third dimension encompasses buying and selling, renting, marriage contracts, divorce, custody of children, conflict resolution, partnerships: contractual matters referred to as mu’amalat. Then the fourth regards our interactions with others on a social level, such as being good to our neighbours and relatives, maintaining ties of kinship, honouring the old and being merciful to our young, not cursing anyone etc. These are known as mu’asharat.

The fifth of these primary dimensions concerns the development of our internal character, which can be referred to in a number of ways, including tasawwuf, tazkiyah, ‘sufism’ and purification of the heart. This involves removing anger from our hearts, or feelings of hatred, enmity, dissatisfaction with Allah most High about what He has apportioned for us, or a lack of contentment, and to change all of these feelings into positive qualities; love for others, compassion, generosity and wanting good for your brother or sister. As the Prophet (Allah bless him and give him peace) said, “None of you will believe until you love for your brother what you love for yourself” (Bukhari and Muslim). 

Although these characteristics fall into the last dimension, each one of them is important, as is made clear in the hadith of the Prophet (Allah bless him and give him peace) in which he was told about a woman who used to pray salat, but at the same time used to be cruel to her cat, and so he made clear warnings against her (see Sahih Bukhari). This tells us that one cannot simply stick to just one dimension of Islam, rather we must strive in all directions to be a perfect believer. This is why Islam is a comprehensive system.

The perfect believer

Keeping all of the above in mind, we must now remember that whenever we describe Islam to someone else, we need to describe all of these dimensions. More importantly, though we may explain and describe much with our tongues, while we do not embody these five dimensions within us and enact them in our lives, our words will have no impact on others. When we attend the masjid, make our salat and fast, we must also abstain from backbiting, enmity, discontentment, hatred and jealousy and we must strive in our mu’amalat such that we will never try to cheat someone. We should exercise good character with others, whether Muslims or non-Muslims, be kind and not waste our time talking too much, and we are concerned about our inner selves.

Only then are we trying to be the perfect believer. Allah most High tells the Prophet (Allah bless him and give him peace) in the beginning of surah Ta-Ha: “We have not sent down the Qur’an that you be distressed” (Qur’an 20:2). The Messenger (Allah bless him and give him peace) used to stand long nights in prayer and he was dearly beloved to Allah most High, such that in other places Allah comforts him, telling him not to worry or become aggravated: “Perhaps, [O Muhammad], you would kill yourself with grief that they will not be believers” (Qur’an 26:3). There was no end to his beautiful character, may Allah bless him and give him peace.

Akhlaq – good character

Allah most High has created us in the form in which we see ourselves. If somebody has a long nose they may constantly be concerned about what people think of them. If somebody has large ears, they worry that people will make fun of them. This is especially true in children when they are developing, as everything is not always proportionate until they are fully grown. If somebody has protruding teeth or an extra finger it makes them feel very self-conscious and embarrassed in many cases. But just as we want perfect proportion in our body (and it is truly a sign of the power of Allah that He has made us all, billions of us, look different and yet proportionate), we should also seek proportionality and perfection in our inward. When we look at ourselves in a mirror we recite the du’a: “Allahumma, hassanta khalqi fahassin khuluqi—O Allah, just as you have made my outer form (khalq) excellent, make my inner akhlaq (khuluq) like this as well”. 

For a moment, imagine our akhlaq as a body, how would it look? Imagine how proportionate it would be, how handsome or ugly it would be. Think about how it will look if we say something bad about someone. We should constantly be aware of this. Though the physical body is something one cannot really change without plastic surgery or such things, when it comes to akhlaq, it is something that can be changed.

Akhlaq problems manifest themselves in a number of ways. There was an example of a person who had requested an associate to sell him something. The associate agreed but did not make any firm promise to him to do so. When the person found out that the associate had sold it to someone else some months later, he began to feel bad about it, going on about it over and over again, continuing even after three years to complain about the same thing. Can he not move on? Does he have nothing better to do in his life? If he feels bad about the person and complains, will it bring that item back for him? I tried to reason with him that he had not made a promise to you.

When we imagine bad character, we can often cite such examples or think of the attributes of someone we know. However, one of the reasons we would even be able to recognise these characteristics is because we probably have some level of that bad character within ourselves, which means we will definitely be able to see it in someone else. The problem is that we don’t see it in ourselves. The human being is blind to his own flaws: we love ourselves more than anybody else. When we see someone else acting strangely, we can point that out easily, but we will not see it in ourselves or even be aware that these traits exist within us.

The benefit of travel

Imam Shafi’i encouraged people to travel and said: “Travel, for there are five benefits in travelling”. One of the points he mentioned is that one learns akhlaq through travelling. How could this be? One of the benefits of travelling is that it may be that a bad character trait becomes prevalent in a particular community until they all become blind to it. Take backbiting (ghiba) for example, how many times have you sat down and even realised that a discussion you are having is ghiba? Backbiting is that you mention about your brother something he dislikes—it doesn’t matter whether it is true or not. Many people say that if it’s true then it’s fine but this is a fallacy, it is not ok. If what you are saying is false then this is actually buhtan (slander) which is even worse than ghiba. Sometimes we may even realise what we are doing but find no ability to stop it or say anything and we become used to it. But then if one travels and sees people acting differently as a whole, then one begins to consider, “Where do I come from? What kind of problems do we have?” One starts seeing the contrast. If you travel to the same kind of community, you won’t see the difference, but a new culture will show up these contrasts.

We must also beware of being suspicious of people, which is extremely detrimental and very dangerous. So dangerous, in fact, that it can take us into the hellfire. Suspicion can lead to uttering words which we do not fully consider and the Prophet (Allah bless him and give him peace) has said; “The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire further than the distance between the east and the west” (Bukhari). This is how damaging words can be. Our suspicion may lead us to spread misinformation about a person, leading him to become deprived of certain friendships or dealings, which is a great sin for us in the eyes of Allah.

The outward manifestation of akhlaq

Just as we focus on the foundation of Islam, the roof and structure of this building is akhlaq. If our character is not proper, then the foundation is like an unfinished house. This is the reason that we are unable to have an impact on other people. If Muslims want to become true believers, akhlaq is the key. Those who wish to influence others in a positive way, especially non-Muslims or even non-practicing Muslims, must realise that they will not come to the masjid to watch us pray. What is a non-Muslim going to see from a Muslim? Is he going to see your fasting, your hajj, your zakat? No, rather he will see your akhlaq, your character, the way you conduct yourself, your honesty, your love and affection for people, your concern for humanity, your care for others: this is what he will see. 

The way we attract others is by showing them true Muslim character. If you’re undercharged in a supermarket and return to the cashier to pay for the item, this is what will have an impact. Don’t hide the defects in your goods when you sell to others. Don’t do ghiba. Show some concern for people. Don’t be selfish. This is the way of Prophet (Allah bless him and give him peace). His akhlaq was at such a level that we can scarcely even imagine. It is mentioned that he wanted to give all the benefit he could even to those hypocrites, such ‘Abdullah ibn Ubayy bin Salul, the chief arch munafiq, who gave him so much trouble, simply for the mere fact that they called themselves Muslims. When Bin Salul passed away and his son came to request the Prophet (Allah bless him and give him peace) to lead the salat, he agreed, although ‘Umar (may Allah be pleased with him) had a problem with it, exclaiming: “You can’t pray on him!” The Prophet (Allah bless him and give him peace) said, “I’m going to make this janaza prayer”. 

Such was his concern for people, even a munafiq. After the salat, a verse was revealed to say: “And do not pray [the funeral prayer, O Muhammad] over any of them who has died, ever, or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient” (Qur’an 9:84). Why did Allah allow the Prophet (Allah bless him and give him peace) to pray in the first place, when the prohibition was going to be revealed later? The ‘ulema mention that he had said to ‘Umar: “I’m going to pray on him” and so Allah most High did not want to reject that, rather He allowed him to pray and revealed the prohibition afterwards.  This is the love of Allah for the Prophet (Allah bless him and give him peace). It shows the concern that Rasulullah (Allah bless him and give him peace) had for his ummah, that he was even willing to make salat over a munafiq.

Where is our concern?  Where is our akhlaq and our sense of upright character? Let us project the inward forms of our character and see what kind appearance comes forth. How ugly it is, how disabled it is, how dilapidated it is, how weak it is. We must reflect deeply on this and strive hard to perfect our inward so that we try to be perfect Muslims. Let us try to build the structure and the form of our character so that it becomes handsome. We pray to Allah most High: “Just as you have made our outer form handsome, O Allah, make our inner forms in the same way”.