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Tag: muhammad

  • Marriages of the Prophet Muhammad (peace be upon him)

    Marriages of the Prophet Muhammad (peace be upon him)

    For any prophet to marry and beget children is quite natural. It is the norm, not the exception (Qur’an, 13:38). The practice of polygamy1 by prophets relates to their mission. Through marital bonds with different tribes and clans, prophets sought to bind various peoples together and reduce their enmity. Polygamy was practiced by many great Biblical (and Quranic) prophets, including Abraham, Jacob, David and Solomon. According to the Bible, some of these prophets are said to have had dozens of wives and concubines.2

    Unlike adultery by those who are officially “monogamous,” polygamy in itself is not immoral. It has been practiced in many cultures throughout history. It is simply another alternative form of family structure suited to certain circumstances and social needs in different times and cultures. Examples of such needs include caring for widows and orphans of victims of wars, or dealing with demographic problems such as occasional imbalances in the gender ratio. Polygamy has been practiced as well by various religious communities, including some Jews, Christians, and Muslims.

    In fact, the Quran is the only monotheistic holy book that explicitly limited, restricted, and regulated the practice of polygamy (Quran 4:3, 129). Yet, due to the wide circulation of erroneous information about Islam, many have the impression that Islam introduced this form of marriage. Among all great polygamous prophets, Prophet Muhammad is often singled out for criticism for practicing polygamy in the last few years of his life. In fact, none of his marriages raise any question about his chastity and moral excellence. Some ask, however, why Prophet Muhammad limited his followers to a maximum of four wives, while he himself exceeded that maximum.4 The question itself reflects a serious misunderstanding. These limits, as well as the exception made for the prophet, were all divine instructions in the Quran, which to Muslims is the word of God, not the word of Muhammad or his own instructions or stipulations. After all, the practice of unlimited polygamy was common and socially accepted in pre-Islamic Arabia.
    If it were true that the Prophet wished to have more than the four wives that “he restricted” his followers to, then why did he “restrict” them in the first place? Why not “live and let live”? A related question is this: Why did the Prophet limit himself to one wife, Khadijah, for the prime time of his youth and manhood, from the age of 25 until he was 50 years old when she died? This lengthy monogamous marriage spanning most of his marital life took place when polygamy was socially accepted and widely practiced and before any Quranic revelation restricting such a practice and limiting, in the general case, the number of wives to a maximum of four. To claim that the Prophet was untruthfully “making up” or forging verses in the Quran to “give himself” an exception, is inconsistent with his integrity and acknowledged truthfulness. It is also utterly contrary to reason.

    A legitimate question however is this: Why did God make such an exception for the Prophet? Like some other prophets before him, Prophet Muhammad was not only a prophet, but also the head of a community which eventually became a political entity. As the central personality of both faith and community, he was in a unique position to reconcile various warring peoples to one another, reconcile the hearts of his enemies, and fulfill his mission through the most peaceful means possible. An effective means of achieving this mission in a tribal society is bonding through marrying women from the various tribes or clans. This is one of the likely explanations of the Prophet’s marriage to Umm Habibah, daughter of his archenemy, Abu-Sufian. Umm Habibah migrated to Abbysinia with her husband due to persecution of Muslims in Makkah. Her husband became an apostate there and invited her to apostasy like him, but she refused and remained steadfast in her faith. He later died there. The Prophet offered to marry her and she accepted. Besides the humanitarian gesture toward a widow left without a provider, who had been rejected by her family due to her faith, this marriage might have softened the heart of her father, to a degree. In fact, he later embraced Islam and this helped avoid unnecessary bloodshed.

    A similar case is his marriage to Maymounah Al-Hilaaliyyah, a woman from the Najd region who was twice married before and whose people were party to the treacherous cold-blooded murder of seventy of the Quranic memorizers who were there on a peaceful educational mission. Instead of revenge and more bloodshed, the Prophet married one of their women who needed care. As a result of this act of kindness, her people were at least neutralized, and some embraced Islam.

    If it were true that the Prophet wished to have more than the four wives that “he restricted” his followers to, then why did he“restrict” them in the first place? Why not “live and let live”? A related question is this: Why did the Prophet limit himself to one wife, Khadijah, for the prime time of his youth and manhood, from the age of 25 until he was 50 years old when she died?

    To reconcile the hearts of those who fought against him and to provide an example of good treatment of war captives, the Prophet himself freed three women captives and offered to marry them. This act of magnanimity helped to blunt the hatred and enmity of their clans. The offer to be wives of the Prophet himself and become revered “Mothers of the Believers” was no small feat, and an honor for them and their clans. It was also a remarkable goodwill gesture by the Prophet toward those who unfairly showed enmity to him and spared no effort in undermining his mission. Juwairiyah, Safiyyah, and Rihaanah fall in this category. In the case of Juwairiyah, the example of the Prophet freeing her resulted in an immediate action by the victorious Muslims who freed all their captives from her tribe. They felt it inappropriate to hold the in-laws of the Prophet as war captives. Juwayriyah’s father, Al-Harith, ceased hostilities against the Muslims and later embraced Islam. This appears to be one of the measures used to free those in captivity, so as to gradually and smoothly end existing forms of slavery by drying up even the last source of captivity — war captives.
    Other marriages of the Prophet were apparently intended to cement the relationship between the Prophet and his closest friends and helpers. This category includes his marriage to Aishah and Hafsah, daughters of his closest companions, Abu-Bakr and Umar. In Hafsah’s case there was another humanitarian touch seen in other marriages of the Prophet as well — teaching the community to take care of widows. This is especially true of the widows and orphan children of those who sacrificed their lives in defense of their faith and their community. Hafsah’s former husband, Khonays, was a courageous defender in the Battle of Badr and continued to fight in spite of his injuries. He later died because of his wounds. This motive is obviously behind the Prophet’s marriage to other martyrs’ widows such as Zainab Bint Khozaymah (who died shortly after her marriage to him) and Um Salamah, who had four children to look after following the martyrdom of her husband. The same caring attitude applies to his marriage to Sawdah, an elderly widow he married after the death of his first wife Khadijah. This marriage opened the hearts of many of her clan to Islam.
    One of the Prophet’s marriages, to Zainab, daughter of Jahsh, was obviously for a legislative reason. Zainab was a cousin of the Prophet. He persuaded her to marry his freed slave and former “adopted son” Zaid. The apparent reason for his encouragement, in spite of her reluctance, was to break the attitude of aristocracy where a person from a noble stock would not consider marrying a commoner. The Prophet sought to affirm the egalitarian nature of Islam whereby a person should be evaluated only on the basis of his/her qualities of character and moral conduct, not on the basis of his/her socio-economic status. Marital problems between Zaid and Zainab led eventually to divorce. The Arabs considered an adopted son the same as a biological son. They gave him his adopting father’s name, a custom that the Quran invalidated, demanding truthful lineal identity (Quran 33:4-5; 40). No one other than the Prophet could have contravened the established custom of adoption and implement a new divine law.

    A careful study of the Quran indicates that the Prophet was commanded to initiate this change in a practical manner by marrying Zainab, the divorcee of his former “adopted son” Zaid (Quran 33: 37-39). Some writers forsook the most authentic source of the Prophet’s life, the Quran, in favor of less authentic narrations even though some normally reliable historians reported it. According to these often contradictory narrations, Zaid divorced his wife so that the Prophet could legitimately marry her. Aside from the inauthenticity of the story and its contradiction to the Quranic explanation, it is totally illogical. Zainab, after all, was a cousin of the Prophet and he knew her for decades as a close relative. She would have been most honored to accept to marry the Prophet if he had wished. Why would the Prophet persuade her to marry his former slave, to dwell with him as her husband, then divorce so that the Prophet can marry her? If he had some deep inclination to marry her, why not do so before she lived with another man as his wife?5

    Another criticism of the Prophet relates to his marriage to Aisha, daughter of his companion, Abu-Bakr. Some point out that in the collection of Hadeeth by Bukhari, Aisha reported that her marital contract took place when she was six years old, and that she did not live with the Prophet until three years later, after migration to Madinah. Some refer to this marriage as “child molestation” or “pedophilia.” One wonders how such a respectable well-to-do father as Abu-Bakr would give his beloved daughter Aisha to be “molested,” and with the blessings of Aisha’s own mother. And how come none of the watchful critics and archenemies of the Prophet ever raised any question about this marriage, even though, like some of today’s critics, they were eager to find any fault with which to discredit the Prophet? This signifies that the Arab culture at that time, just as in other cultures and historical periods, considered adolescence as an acceptable age for marriage (in addition to the fact that puberty might take place earlier in some cultures). The fact that that there was a three-year gap between the marital agreement and the dwelling of Aisha with the Prophet seems to support the existence of this custom. In fact, Aisha was engaged to another individual before her parents decided to marry her to the Prophet instead. This shows how common it was to marry at a young age. Needless to say, the successive increase of the minimum marriageable age, after reaching adolescence, is an arbitrary matter based on cultural and social norms, subject to change with time, culture, and other circumstances.

    It should be noted that the special exception to the Prophet concerning the maximum number of wives (Quran 33: 50) includes also special restrictions on him and his wives related to privileges available to all others. For example, his wives, as “Mothers of the Believers,” were not allowed to remarry after him (Quran 33: 53). If the Prophet were required to divorce wives beyond the maximum of four, it would have done them an injustice — to be divorced and disallowed to remarry. Furthermore, for each of the Prophet’s marriages there was a specific lesson, social or legislative. By divorcing some of his wives, those lessons would be effectively negated, especially the unifying function of marrying women from different clans and backgrounds. This diversity allowed close observation of his private life and teachings, allowing the wives to communicate them to their respective folks. Also, unlike any ordinary Muslim, the Prophet was not allowed to divorce any of his wives and marry others (33:52).

    In conclusion, it should be noted that when it comes to the Prophet’s chastity, self-control, and moral excellence, there is no match. His role is a universal, virtuous, and practical one. He kept his chastity as an unmarried youth, maintained real and faithful monogamy for 25 years, during the prime years of his youth and manhood. Even when he practiced polygamy, he did so for humanitarian and diplomatic reasons during the last few and waning years of his life. His extraordinary schedule and responsibilities, his regular lengthy night prayers, his amazing spiritual leadership and pragmatic achievements in a short span of years — all that precludes any notion of obsession with worldly pleasures. Caring for women, especially older ones, and for their orphan children, within the context of a marital relationship, is scarcely to be considered a sensual motive for polygamy, especially in a social setting where many widows and orphans were left without support and protection. Those who try to blemish the noble character of the Prophet only blemish their own objectivity and sense of fairness. May Allah cure their hearts of hatred, borne of ignorance and pre-conceived stereotypes; and may He help all learn from the inspiring lives of the great prophets instead of unfairly and ignorantly reviling any of them. Thankfully, the majority of people do not share the “logic” of those who take a prejudicial, offensive, and hateful stance.

    Those from other faith communities who speak up against denigration of the Prophet, and demonstrate their support of mutual respect and peaceful co-existence, should be commended. Peace be upon all those who follow the guidance of God, manifest His love in deeds as well as words, and sincerely promote human brotherhood and mutual understanding.

    Footnotes:
    A more correct term is polygyny since the term polygamy includes multiple wives (polygyny) or multiple husbands (polyandry). The latter form is not permissible in Islam. However, since the term “polygyny” is unfamiliar to many, the term “polygamy” is used to refer to “polygyny” only.
    See for example, 2 Samuel 5:13 and 1 Kings 11:3 in the Bible.
    See for example, Edward A. Westermarck, The History of Human Marriage, (5th Edition), Macmillan and Co., London, 1935, Vol. 3, pp. 42-43; also T.K. Cheney and S. Black (Editors), Encyclopedia Biblica, Macmillan, London, 1935, Vol.3, p. 2946.
    The total number of consorts of the prophet throughout his life was thirteen. Two of them died in his lifetime (Khadijah and Zainab, daughter of Khozaimah). For 25 years his only wife was Khadijah. For another 3 years the only wife living with him was Sawdah since Aisha was still in her father’s home. For another two years, the wives living with the Prophet were Aishah and Sawdah. The polygamous period was mainly during the last seven years of his life.
    For a more detailed treatment of this and other marriages of the Prophet, check: www.islamicity.com/multimedia/Radio/RA200. Scroll under “Series L: Muhammad the Last Messenger of Allah” to programs 41-50. For a general treatment of gender issues, check the author’s Gender Equity in Islam at: www.Jannah.net.

  • Controlling Anger: The Prophet’s Teachings

    Controlling Anger: The Prophet’s Teachings

    He was a gentle soul, someone whom others could turn to in rough times. He was known by all as someone who advised others with wisdom and the best of words. He cared deeply for all people and his mood did not affect the way he treated them; even if he was angry, he dealt with others in a fair and just manner. His words are a testimony to how he led his life. He said, “Keep to gentleness and avoid harshness and coarseness. Gentleness is not found in anything without adorning it, and is not withdrawn from anything without shaming it” (Muslim). This gentle, caring man was none other than Prophet Muhammad, peace be upon him.

    With all the conflict going on in the world and the brutality committed by some in the name of Islam, the question arises in people’s minds: What does Islam truly say about anger, violence, and killing? We can take a closer look at the last Messenger of Allah, the torchbearer of an Islamic way of life, to see who he was and what his authentic message conveys.

    Allah (SWT), Himself, describes the Messenger (pbuh) in the Quran: “It is a great mercy of God that you [O Prophet] are gentle and kind towards them; for had you been harsh and hard-hearted, they would indeed have broken away from you” (Quran 3:159). The Prophet was patient, tolerant, and forgiving even when he was being harassed because of the message he proclaimed. His guidelines about war indicate that only actual oppressors and aggressors may be fought. Killing outside of proper Islamic guidelines is prohibited: “…if anyone slays a human being, unless it be [in punishment] for murder or for spreading corruption on earth, it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind” (Quran 5:32).

    Prophet Muhammad (pbuh) said, “The best of you are those who are slow to anger and swift to cool down…Beware of anger, for it is a live coal on the heart of the descendants of Adam” (Al-Tirmidhi)

    Yet there are many Muslims today who exhibit a harsh and merciless disposition. The political realities of the world and the social injustices that plague many Muslim societies are very real and require redress. But the Muslims who allow their anger and frustration to push them to the committing of atrocities, including killing civilians, forcing conversions to Islam, destroying houses of worship, and more, are betraying the religious principles invoked as their bedrock of faith and dedication. They have also forsaken the teachings of the man they espouse as the embodiment of wisdom and righteousness.

    The anger that boils up inside a person can lead him to do things he may regret later on. Anger, whether it is due to personal relations or political circumstances, is meant to be regulated. In fact, Allah (SWT) details characteristics of righteous people so that we will try to acquire those traits: “… [those] who spend generously [in the way of Allah], whether they are in prosperity or in adversity, who control their anger and forgive other people, for Allah loves those who do good” (Quran 3:134). While anger is a natural emotion that at times of frustration or annoyance or injustice arises within any human being, the righteous act on principle, not anger, and do so with prudence and good judgment.

    Prophet Muhammad (pbuh) said, “The best of you are those who are slow to anger and swift to cool down…Beware of anger, for it is a live coal on the heart of the descendants of Adam” (Al-Tirmidhi).

    The image of a hot coal on the flesh of the heart perfectly emphasizes the fact that anger has the potential to harm if not destroy us. This is why, as believers, it is essential to control our anger so that we do not fall into hurting ourselves or others. That is integral to attaining a pious character, a core tenet of the Quran and central to what the Prophet preached. A beautiful example of the Prophet (pbuh) practicing exactly what he preached is given to us by Anas (may Allah be pleased with him), who was the helper of the Prophet. He said, “I served Allah’s Messenger for ten years and he never said to me, ‘Shame on you’ or ‘Why did you do such-and-such a thing?’ or ‘Why did you not do such-and-such a thing?’” (Bukhari). What this tells us is that the Prophet did not blame people or seek out their faults. He practiced tolerance and patience in private as in public. He chose not to let small things annoy him or the shortcomings of others to compromise his self-governance. The hadith also describes how kind-hearted the Prophet was, that he never shamed or belittled anyone, but treated everyone with dignity and respect.

    Harshness is not the way of a sincere Muslim. The way of the Muslim is the sunnah of the Prophet (pbuh), characterized by love, mercy, tolerance, forgiveness, generosity, and full composure, even in the midst of fighting for fairness and social justice. May Allah (SWT) help us all to follow the beautiful ways of Allah’s Messenger, peace be upon him.

  • Aishah bint Abi Bakr (may Allah be pleased with her)

    Aishah bint Abi Bakr (may Allah be pleased with her)

    The life of Aishah (may Allah be pleased with her, radiallahu anha – R) is proof that a woman can be far more learned than men and that she can be the teacher of scholars and experts. Her life is also proof that a woman can exert influence over men and women and provide them with inspiration and leadership. Her life further demonstrates that such a woman can be totally feminine and a source of pleasure, joy, and comfort to her husband.

    The bulk of her vast treasure of knowledge was obtained while she was still quite young. In her early childhood she was brought up by her father who was greatly liked and respected for he was a man of wide knowledge, gentle manners, and an agreeable presence. Moreover, he was the closest friend of the noble Prophet who was a frequent visitor to their home from the very early days of his mission. In her youth, already known for her striking beauty and her formidable memory, Aishah came under the loving care and attention of the Prophet himself. Then, as his wife and close companion, she acquired from him knowledge and insight such as no woman has ever acquired.

    Aishah’s (r) Remarkable Memory

    One incident demonstrates her remarkable memory which was so instrumental in her acquisition of knowledge. Once her father and two companions who were staying with him fell ill with a dangerous fever which was common in Madinah at certain seasons. One morning Aishah went to visit him and was dismayed to find the three men lying completely weak and exhausted. She asked her father how he was, and he answered her in verse but she did not understand what he was saying. The two others also answered her with lines of poetry which seemed to her to be nothing but unintelligible babbling. She was deeply troubled and went home to the Prophet and told him, “They are raving, out of their minds, through the heat of the fever.” The Prophet asked what they had said and was somewhat reassured when she repeated almost word for word the lines they had uttered and which made sense although she did not fully understand them at that time. This was a demonstration of the great retentive power of her memory which, as the years went by, gave her the capacity to preserve so many of the priceless sayings of the Prophet.

    The Prophet’s (pbuh)Love for Aishah and Her Love for Him

    Of the Prophet’s wives in Madinah, it was clear that it was Aishah that he loved most. From time to time, one or the other of his companions would ask, “O Messenger of God, whom do you love most in the world?” He did not always give the same answer to this question for he felt great love for many, for his daughters and their children, for Abu Bakr, for Ali, for Zayd, and for his son Usamah. But of his wives the only one he named in this connection was Aishah. She loved him greatly in return and there was an element of jealousy. She could not bear the thought that the Prophet’s attentions should be given to others more than seemed enough to her. She asked him, “O Messenger of God, tell me of yourself. If you were between the two slopes of a valley, one of which had not been grazed whereas the other had been grazed, on which would you pasture your flocks?” “On that which had not been grazed,” replied the Prophet. “In the same way,” she said, “I am not as any other of your wives.” She continued, “Every one of them had a husband before you, except myself.” The Prophet smiled and said nothing. Although she had jealousy and admitted that, it was never expressed in a destructive way.

    Aishah (peace be upon her) not only possessed great knowledge, she took an active part in education and social reform. As a teacher, she had a clear and persuasive manner of speech and her power of oratory was outstanding!

    Aishah’s (r) Virtuous Character

    Aishah was a generous soul and a patient one. She bore with fortitude, along with the rest of the Prophet’s household, poverty and hunger which often lasted for long periods. For days on end, in the sparsely furnished house of the Prophet, no fire would be lit for cooking or baking bread and they would live merely on dates and water. Poverty did not cause her distress or humiliation. And when somewhat easier times came along, that did not corrupt her modest and simple style of living. Once the Prophet stayed away from his wives for a month because they had requested some material comforts that he did not incline to. This was after the Khaybar expedition when an increase of goods whetted the appetite for material things.

    Returning from his self-imposed retreat, he went first to Aishah’s apartment. She was delighted to see him but he said he had received Revelation which required him to put two options before her. He then recited the verses: “O Prophet! Say to your wives: If you desire the life of this world and its adornments, then come and I will bestow its goods upon you, and I will release you with a fair release. But if you desire God and His Messenger and the abode of the Hereafter, then verily God has laid in store for you an immense reward for such as you who do good” (Quran 33:28-29). Aishah immediately replied, “Indeed I desire God and His Messenger and the abode of the Hereafter,” and a similar response followed from all the other wives. She stuck to her choice both during the lifetime of the Prophet and afterwards. Later when the Muslims were favored with enormous riches, she was given a gift of one hundred thousand dirhams. She was fasting when she received the money and she distributed the entire amount to the poor and the needy even though she had no provisions in her house.

    Aishah (r) During the Prophet’s Last Days

    The Prophet’s affection for Aishah remained to the last. During his final illness, he stayed at Aishah’s apartment, at the suggestion of his other wives. For much of the time he lay there on a couch with his head resting on her breast or on her lap. Indeed, it was Aishah who has preserved for us the account of these dying moments of the most honored of God’s creation, His beloved Messenger, may He shower His choicest blessings on him. Aishah once took a tooth stick from her brother, chewed upon it to soften it and gave it to the Prophet. Despite his weakness, he rubbed his teeth with it vigorously. Not long afterwards, he lost consciousness and Aishah thought it was the onset of death, but after an hour he opened his eyes. When he opened his eyes again, Aishah remembered previously being told, “No Prophet is taken by death until he has been shown his place in Paradise and then offered the choice, to live or die.” She said to herself, “He will not now choose us.” Then she heard him murmur, “With the supreme communion in Paradise, with those upon whom God has showered His favor, the Prophets, the martyrs and the righteous…” Again she heard him murmur: “O Lord, with the supreme communion,” and these were the last words she heard him speak. Gradually his head grew heavier upon her, until others in the room began to lament, and Aishah laid his head on a pillow and joined them in lamentation. In the floor of Aishah’s room, near the couch where he was lying, a grave was dug in which was buried the Seal of the Prophets amid much bewilderment and great sorrow.

    Aishah’s (r) Great Knowledge

    Aishah lived for almost 50 years after the passing away of the Prophet. She had been his wife for a decade. Much of this time was spent in learning and acquiring knowledge of the two most important sources of God’s guidance, the Quran and the Sunnah of His Prophet. Aishah was one of three wives (the other two being Hafsah and Umm Salamah) who memorized the Revelation. Like Hafsah, she had her own script of the Quran written after the Prophet had died. Regarding the ahadith (sayings of the Prophet), Aishah is one of four persons (the others being Abu Hurayrah, Abdullah ibn Umar, and Anas ibn Malik) who transmitted more than two thousand narrations. Many of these pertain to some of the most intimate aspects of personal behavior which only someone in Aishah’s position could have known about. What is most important is that her knowledge of hadith was passed on in written form by at least three persons including her nephew, Urwah, who became one of the greatest scholars among the generation after the Companions.

    Many of the learned companions of the Prophet and their followers benefitted from Aishah’s knowledge. Abu Musa al-Ashari once said, “If we companions of the Messenger of God had any difficulty on a matter, we asked Aishah about it.” Her nephew, Urwah, asserts that she was proficient not only in fiqh but also in medicine and poetry. Many of the senior companions of the Prophet came to her to ask for advice concerning questions of inheritance which required a highly skilled mathematical mind. Scholars regard her as one of the earliest fuqaha (jurists) of Islam, along with persons like Umar ibn al-Khattab, Ali, and Abdullah ibn Abbas. The Prophet, referring to her extensive knowledge of Islam, is reported to have said, “Learn a portion of your religion from this red-colored lady.” In the original, the Arabic word “humayra” means “red-colored.” This was an epithet given to Aishah by the Prophet.

    Aishah not only possessed great knowledge, she took an active part in education and social reform. As a teacher, she had a clear and persuasive manner of speech and her power of oratory has been described in superlative terms by al-Ahnaf who said, “I have heard speeches of Abu Bakr and Umar, Uthman and Ali, and the Khulafa up to this day, but I have not heard speech more persuasive and more beautiful from the mouth of any person than from the mouth of Aishah.” Men and women came from far and wide to benefit from her knowledge. After Khadijah al-Kubra (the great) and Fatimah az-Zahra (the resplendent), Aishah as-Siddiqah (the one who affirms the Truth) is regarded as the best woman in Islam. Because of the strength of her personality, she was a leader in every field of knowledge, in society, in politics, and in war. She often regretted her involvement in war but lived long enough to regain position as the most respected woman of her time. She died in the year 58 AH in the month of Ramadan, and as she instructed, was buried in the Jannat al-Baqi in the City of Light (cemetery in Madinah), beside other companions of the Prophet.

  • Muhammad (peace be upon him) the Truthful, the Trustworthy

    Muhammad (peace be upon him) the Truthful, the Trustworthy

    Just outside the city, he stopped and looked back. The place he was being forced to leave had been his home for over fifty years! It was here that he had been born, raised, married, and had his children. The people here were his people, some of whom he had known since he was a child. Yet, now they were not willing to tolerate his presence just because his belief was different from theirs; they would have killed him had he not managed to escape.

    Yet this was not the only pain and suffering he had endured in his life. His father had died even before he had been born; his mother when he was six. His grandfather, who had loved him very much, also passed away when the little boy was only 8-years-old. His uncle then raised him and loved him like a son, but his business had waned and the young orphan needed to tend sheep to help cover his upkeep.

    He married at age 25 and this had brought much happiness into his life; but in the city were two little graves, those of his sons who had died in infancy. By the age of 40, due to his honest and fair dealings as a businessman, his reputation had been established: he was known as Muhammad, the Truthful, the Trustworthy.

    Yet when he chose to believe in one God and tried to convey God’s message, he was persecuted. As had happened with prophets Noah, Jesus, Jonah and others, those who refused to believe in Muhammad’s divine mission, which called for egalitarian reform and social justice, were the ones who were the elite and privileged in a corrupt system.

    When he had stood on Mount Safa and called to the people saying, “If I were to tell you that there was an army behind this mountain ready to attack you, would you believe me?” — they voiced their complete faith in him. This made sense as they saw him as the truthful one who never told a lie. But when he said, “I am a Warner sent to you …” — they disbelieved.

    They persecuted him and his followers, murdering some, seriously injuring others, all in an attempt to maintain the status quo that gave them unlimited power and privilege, and kept the common man impoverished and subject to their authority.

    Despite all this, the universal message of Islam spread as more and more people realized that it made more sense to declare their loyalty to, and dependence on, a Supreme Being rather than on another human being. They realized that human power is relative and conditional and that the “powerful” man is as helpless as any other when death comes to claim him; he has no power to avert it.
    Those closest to the Prophet were the first to come to Islam. The people closest to us are the ones who know us best, who see both our strengths and our weaknesses. The Prophet’s wife, his servant, his cousin who lived with him, and his best friend were the first to accept Islam and his prophethood, a testament to his remarkable character.

    The Prophet’s wife, his servant, his cousin who lived with him and his best friend were the first to accept Islam and his prophethood, a testament to his remarkable character.

    His early followers were mainly those who were poor and disadvantaged in the society of Makkah. They recognized the truth and accepted it even though they knew that their newfound belief exposed them to the wrath of the aristocracy. But those who were oppressed and suffered injustices found hope in Islam’s promise of a Day of Accountability when every human being would have to answer for his misdeeds and receive from God an exact recompense for them. Those who had murdered, stolen, cheated, bribed, raped, lied, or committed any other wrong, and had managed to escape the law of the world, would be brought to justice before a Supreme Authority on this promised day, the Day of Sorting Out. No escape would be possible and all accounts would be examined and dealt with in utter and complete fairness. There is supreme truth and justice in this message.

    For those who had done wrong in ignorance or who had made mistakes, even grave ones, the message was one of hope, that in repentance there was absolute hope for God’s mercy. If they truly repented, no sin was too great for God’s Mercy and every wrongdoing had access to His Forgiveness.

    Fearing loss of their elite status under a just social and political system that Islam would bring, the rich and powerful leaders in the city of Makkah plotted to assassinate the man they had called The Trustworthy, The Truthful.

    The opposition of the disbelievers saddened the Prophet because they had failed to see the Reality of which he spoke and warned, and were destined to suffer on account of their spiritual blindness on the Day of Judgment. They tried to bribe him with wealth, power, and women but acquiring these things were far from his objective; his only aim was obedience to his Lord and the salvation of the people he had been sent to as a Messenger.

    The disbelievers mounted their attack against him and his followers, forcing them to leave their homes to escape persecution. Driven out of their city, they had no hope of ever returning. Yet, in just eight short years, God would bring them back into that very city as the victorious ones! And unlike the arrogant leadership that was driving them out of their homes now, they would enter their city, not with pride and desire for vengeance, but with humility and forgiveness in their hearts. For they knew that man does not have the power to achieve anything except by the will of God.

    But all that was eight years in the future. Now, as assassins lay waiting for him, God protected His prophet as he left his house and made his way outside Makkah. Looking back at the valley below, he said, “Of all God’s earth, you are the place dearest to me and had not my people driven me out, I would never have left you.”

    What a difficult time for a person to leave his home like this! Yet Allah’s promise to the believers is true: “Verily, with every difficulty there is ease, with every difficulty there is ease” (Quran, Surah Inshirah, 94:5-6).

    In the life of this man, Muhammad, Prophet of God, we find great lessons. If we seek shelter with God and trust in all that He has promised, we find peace and acceptance within ourselves. What seems insurmountable and grievous — if we surrender our souls to God — holds great blessings for us through our struggle, and all difficulty finds its resolution in time. For all things are possible when God is at the helm in our lives, as God is Almighty, capable of all things.

  • Editorial: Clearing the Air and Knowing Muhammad (pbuh)

    Editorial: Clearing the Air and Knowing Muhammad (pbuh)

    “Perhaps the world was never in greater need of an accurate account of Prophet Muhammad’s life than it is now.” So states Adil Salahi, author of Muhammad: Man and Prophet. It’s true that after 9/11, for whatever reason(s), awareness of Islam and Prophet Muhammad (peace and blessings of God be upon him) has increased considerably. Yet many people still do not really know who he was and what legacy he left behind. Sam Bacile’s infamous film, a French magazine’s cartoon caricatures, and hate-filled remarks made by right-wing propagandists are clear reminders that many people’s understanding of Prophet Muhammad (pbuh) is flawed and far from the facts.

    Such a lack of knowledge, however, is rather surprising; for unlike most other prophets or religious personalities whose life stories are full of myths or legends, Prophet Muhammad (pbuh) lived in the full light of history. Almost every aspect of his life was recorded by those who lived with him and knew him intimately, and so we do not have to guess at what he said or did. When we read this vast body of literature, we can see that he was a man of exalted character and enlightened personality, one who was kind and just to all people, regardless of whether they treated him well or with antagonism. His distinctive benevolence extended even to animals and plants. The revolutionary message conveyed by Prophet Muhammad changed not only his own society, but the very course of history, a fact historians have unanimously noted. Today, some 1,400 years later, more than 1.3 billion people revere him and follow him as God’s last messenger.

    The veneration of Prophet Muhammad (pbuh) is not limited to his followers, however. Many great philosophers, thinkers, and reformers of other faith traditions have praised him and said that it would be to humanity’s great benefit to follow his teachings. Today, no matter how caustically Islamophobes taunt him or libel Islam, the fact is that Prophet Muhammad (pbuh) never preached any doctrine that guided to other than peace, justice, and mercy. It’s simply mind-boggling that he would be made responsible for an individual Muslim’s misreading of his message and committing wrongdoing in the name of Islam. Contrary to the widely held notion in the West and some parts of the East, the very concept of “holy war” does not even exist in Islam. The Qur’an is categorical in denouncing all wars of aggression. “And fight in God’s cause against those who wage war against you, but do not commit transgression—for, verily, God does not love transgressors” (Al-Baqarah 2:190). The Qur’an also forbids Muslims from fighting, attacking, or harming anyone who allows others to live in peace. “Thus, if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them” (An-Nisaa’ 4:90).

    Prophet Muhammad (pbuh) preached peace, mercy, and respect toward all of humanity. His heart was filled with love for people irrespective of their social standing, color, race, or gender. He eliminated the roots of racism, termed it satanic, and advised his followers to regard all people as their brothers and sisters, with no man or woman higher in rank than any other except through virtue. He cautioned, “One who has even the least amount of pride in his or her heart won’t be able to enter into Heaven.” The Prophet never endorsed any impolite or indecent manner of behavior, let alone injustice done to anybody. He said, “Those who commit injustice upon people in this world will be the greatest losers in the Hereafter and will find their place in the Hellfire.” The Prophet thus taught people how to live among others in simple and modest grace, looking always to bring benefit, never offending, never causing harm or distress.

    The Prophet’s embodiment of this manner of living was testified to by every one of his companions, including Anas ibn Malik, who served the Prophet for ten years. He said that the Prophet never ever rebuked him. “When I did something, he never questioned my manner of doing it; and when I did not do something, he never questioned my failure to do it. He was the most good-natured of all men.” Indeed, the Prophet was an extremely kind-hearted person. “Repel evil with what is good” was his dictum and his practice. He was considerate to his family and friends. He was a loving father, a generous husband, and a caring neighbor. He treated equally, without bias or favoritism, friends and strangers, the powerful and the weak, the wealthy and the poor. And his compassion and generosity to those in need naturally endeared him to those who came to know him, and gained him respect, admiration, and love from both close companions in his lifetime and those who study his biography from the distance of time or place. He exemplified the best of human conduct in all situations and the Qur’an, fittingly, describes him as “uswatun hasana,” the best example to emulate (Al-Ahzab 33: 21).

    How can anyone mock and malign such a towering figure in the annals of history? This is a man who should be cherished by the whole of humanity because of his pure and noble soul. Surely, it’s either ignorance or prejudice that permits of belligerence toward him. Those who engage in such vilification, so decidedly unjustified, insult our collective human conscience and intelligence.

    Prophet Muhammad (pbuh), the man, is the greatest testimony to the truth he preached. Let us know this man, explore his guidance, and embrace his example.

  • How Has Prophet Muhammad (pbuh) Influenced My Life

    How Has Prophet Muhammad (pbuh) Influenced My Life

    Assalamu Alaykum. My name is Ajran Nai’ma A. Arsad, 15 years old. I was born in the Philippines and lived there until last year, when I travelled here to Malaysia with my parents and my siblings because my Mother is to study here.

    For all the goodness people see in me now, it is because of Islam which he (Prophet Muhammad) has brought that turned me this way

    Just recently, a video was made to insult the Prophet Muhammad (peace be upon him) and many of the Muslims protested against it. During that time, I did not participate in any protest, nor did I make a reaction paper/video like other Muslims did. What exactly was I doing? I was just sitting at home, unable to do anything. I also don’t know so much about his (pbuh) life story. Do I love the Rasulullah (pbuh) or not? This is a question I asked myself so many times. I asked Allah (swt) to make me love him [the Prophet] or if I already love him, then to make my love for him even more. I was in fact in a complete dilemma during those days thinking about that all the time.

    Then my parents got to know of this essay competition and asked my siblings and me to participate in this. I completely had no idea what to write and had no confidence to do so. So my head was hurting so much worrying about it. But Alhamdulillah (all praise be to Allah), I’m fine now.

    Many times we were told in the Qur’an that the Prophet Muhammad (pbuh) was sent as a Mercy to mankind. And we Muslims cannot describe as to how, and how much, he made us feel blessed for having him (pbuh) as our Prophet. We love him of course, because he has brought with him Islam, my and your religion. Without the Islam he has brought, I would not have known about myself and about my Lord, Exalted is He. Without the Islam he has brought, I would have gone astray, away from Allah (swt) and away from the Truth. Without the Islam he has brought, I would not have known about the Day of Judgment, wherein we will be rewarded for the good deeds we have done and punished for the evil deeds we have committed. Without the Islam he has brought, I would not have become close to my parents, my siblings, and the rest of the people of my household and many, indeed, too many to mention.

    One of my favorite sayings of the Prophet Muhammad (pbuh) is this: “A believer is one who desires for his brother what he desires for himself.” And another saying tells us that when a believer supplicates for his brother, an angel will say, “Ameen, may you have the same.”

    It is a sad thing indeed that many people are unaware of these sayings of the Prophet (pbuh), and even ridicule and accuse him of being this-and-that when truly I have not known anyone better and kinder than him.

    Now that I am writing this essay, I’ve realized that the Prophet Muhammad (pbuh) played a major role in my life and that I do love him and am very proud of being among the people of his (pbuh) Ummah. For all the goodness people see in me now, it is because of Islam which he (pbuh) has brought that turned me this way. Allah (swt) has indeed granted me my prayer and has consoled me regarding my problem, Alhamdulillahi Rabbil A’lamin.