بسم الله الرحمن الرحيم

LIVE news updates
Jun 24 Transforming Your Reality Jun 17 A History of Muslim Americans’ Political Engagement Jun 17 My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron Jun 10 Islam and the Romans: Early Muslim-Byzantine Interaction May 20 Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam Apr 29 National Poetry Month: An Ode to Faith, Visibility, and the Conversations We Don’t Forget Apr 15 Beyond Ramadan: Taking Its Lessons Farther  Apr 15 The Power of Saying No: A Reflection on Boundaries

Tag: Prophet Muhammad

  • Three Signs You Take Prophet Muhammad as a Role Model

    Three Signs You Take Prophet Muhammad as a Role Model

    Directly or indirectly, we all have role models we look up to and are influenced by. And subconsciously, we may be shaped by people of good or people of evil without realizing the slow changes in our thoughts, speech, appearance, or actions. For a Muslim, it is imperative to be aware of the connectedness of the world and the exposure to mass media and major and minor persons of influence, some representing morality and virtue and some representing wrongdoing and sin. We must regularly remind ourselves that we love Prophet Muhammad (s) more than ourselves and take him as a role model in all aspects of our lives. In fact, Allah the Exalted says, “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day and remembers Allah often” (Qur’an 33:21).

    We claim to take Prophet Muhammad (s) as our role model, but how do we know we’re genuine and sincere in our claims? The following are just a few signs that a believer truly takes Prophet Muhammad (s) as the major role model in his or her life.

    A Desire to Please Allah and a Desire for the Afterlife

    If you desire the pleasure of Allah and the Hereafter, then you take Prophet Muhammad as a role model, as mentioned in the above verse. That includes exemplifying his lifestyle, loving to resemble him in character, learning about his life, and – perhaps, crucially today – regularly asking ourselves, “Would he approve of my lifestyle if he were visiting me today?”

    At school, college, workplace, or home, whether you’re a mother raising children or a father providing for his family, whether you are old or young, ask yourself, “Would Prophet Muhammad (s) approve of my lifestyle, my daily activities, the use of my time, my commitment to improve myself, my behavior toward others?”

    The desire to please Allah, for the Muslim, is crucially linked to the life and teachings of Prophet Muhammad (s), and one cannot disconnect the one from the other. It was through the Messenger of Allah (s) that the companions learned in detail how to worship Allah, gain nearness to Him, seek His pleasure, and work for the Afterlife. In fact, it was one of the objectives of the final Messenger (s). Allah (SWT) says, “…And We have sent down to you [O Prophet] the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect” (Qur’an 16:44).

    Optimism and Good Assumptions About Allah in All Situations

    This life was created as a test for all of us, and our understanding of, and expectations about, life must be aligned with that reality. As Allah (SWT) tells us, “Every soul will experience death; and We test you with difficulty and ease as a trial, and then to Us you will all return” (21:35). In times of hardship, people are tested for their reliance on and commitment to faith. When a challenge comes your way, recognize that you have the strength to get through it, no matter how difficult it is. You will not experience a burden in this world that you cannot carry, as heavy as it is. Some burdens are meant to strengthen the believer, others are a purification of sins and shortcomings, and yet others are blessings in disguise, while some may be a cause of increased ranks to the highest levels of Paradise.

    In the midst of hardship, one’s assumptions about Allah are tested. The one who knows Allah well will find it easier to assume good of Him in all situations, and the one who has the wrong notion of God, or any amount of arrogance or ingratitude in their heart, might find it extremely difficult to think positively of God in times of hardship. In fact, the issue known as the “problem of suffering” ultimately goes back to a person’s worldview, their knowledge about who Allah is, and the level of eman that they have cultivated. Thinking negatively about Allah in times of suffering tends to magnify one’s emotional suffering, and it tends to be detrimental to one’s mental state. On the other hand, thinking positively of Allah in times of hardship, remembering that “Allah is All Wise, Allah is testing me, Allah is aware of my hardship and is seeing my patience, etc.” tends to lead to greater resilience, more optimism, and a stronger mental state.

    You can certainly endure every trial that comes your way in this world, but that doesn’t mean you necessarily do so with eman, sabr, and remembrance of Allah. That decision is yours to make, and it is more difficult at certain times than other times. Allah SWT provides resources for the believers in this temporary and difficult world to help them overcome their hardships, and one of the greatest tools is the state of one’s mind. Optimism and hope are a part of faith, and pessimism and hopelessness are not.

    The Covid-19 pandemic is a hardship that all human beings are experiencing, both on an individual level as well as a shared trial globally. How did you endure this trial at a spiritual level? How did you think about Allah throughout this pandemic? How resilient were you in your everyday life? How disciplined and regular were you in acts of worship despite the emotional ups and downs?

    One powerful tool that is always be available to a believer, until their final breath, is that of gratitude. Gratitude assists the believer in all situations as he or she is choosing to focus on their blessings, reflecting on and caring about those who have less in this world, and going above and beyond in showing gratitude toward Allah SWT. Gratitude provides mental resilience, strength, happiness, and a path forward.

    Living for the Afterlife

    Prophet Muhammad was constantly reminding the ummah about the purpose of life, as well as about the final destinations of the Afterlife. This life, in the sight of Allah, is not worth the wing of a mosquito, except for the fact that it is the location in which we are tested, the place where we can prove our faith. So, it wouldn’t make sense for someone to be so attached to it. This life, we are reminded, is the only opportunity for actions that lead to rewards, while the next life is the life of accountability and compensation, without any opportunity for further actions. This life, the Prophet (s) taught us, is fleeting and quick, so take advantage of every day before your days run out.

    Like a traveler sitting beneath a tree for shade, our time in this world is short. Like that traveler, do not become attached to the temporary resting place, for an eternal home of bliss is waiting for you if you take righteous action today. When difficulty struck, Prophet Muhammad referenced Allah and the Afterlife. In times of relative ease, Prophet Muhammad referenced the Afterlife. In the many well-known du’as of the Prophet (s), there was a great deal of emphasis on Paradise and Hellfire.

    Therefore, one powerful sign that you take Prophet Muhammad (s) as a role model is that your attention is on the Afterlife, all while managing in a good and orderly way your affairs in this world. Your relationships, work, studies, and even your leisure and rest, are all intended for the sake of Allah and connected to the Afterlife. Nothing you do is without purpose, and no day that passes by should be one to regret on the Day of Judgment. And if you didn’t already start on this journey, then you start today. And if you sinned at times, whether little or much, you repent and find in that solace and resolve to do better.

    One of the greatest ways to exemplify this final sign is found in the above-mentioned verse — “…And We have sent down to you [O Prophet] the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect” (16:44). The powerful sign that you take Prophet Muhammad as your role model is that you remember Allah often. Remembrance in this sense is not just in the heart, but on the tongue and in one’s actions. The remembrance of Allah liberates the believer from the shackles of this world; the remembrance of Allah protects the believer against evil and harm from others and from within; the consistent remembrance of Allah results in a stronger connection to Allah’s pleasure and to one’s final destination in the Afterlife.

    At the end of it all, we want to look back at this world and know that we did the best that we could with the time given to us by Allah SWT to test us. We want to know that we did our best by following the greatest role model given to us, and that we continued to learn about him throughout our lives and to follow in his footsteps, peace be upon him. And hopefully, if we do so, we’ll find ourselves meeting the blessed Messenger of Allah on the Day of Resurrection with a beautiful smile of approval.

  • Hadith7 — Nasihah

    Hadith7 — Nasihah

    An Excerpt from Commentary on the Forty Hadith of Imam Al-Nawawi. Timeless Prophetic Gems of Guidance and Wisdom
    —-

    On the authority of Tamīm Al-Dārī (RA) that the Prophet (pbuh) said:”Religion is nasihah.” We said: “To whom?” The Prophet (pbuh) said: “To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk”(Related by Muslim).

    Introduction
    There is no exact English translation for the word “nasihah” as it covers a broad concept. Some use the term “sincerity”, but this is only part of the meaning. According to Ibn Salah (RA), nasihah is “truly seeking the best, in terms of intention and action, for the one whom he is making nasihah to.” This hadith is a profound statement. Al-Sheikh JamālZarabozo says that this brief statement of the Prophet (pbuh) describes the essence of Islām. This is because it encompasses Islām, īmān and ihsan altogether.

    Lessons
    A. Nasihah to Allah

    Nasihah should first be towards Allah (SWT). This includes fulfilling the obligations with ihsan in the best possible manner. This should be the main purpose of this life for every Muslim. This includes striving to get as close as possible to Allah (SWT) by doing not only that which is obligatory but also that which is preferable. On the other hand, one should refrain from doing that which is forbidden and avoiding that which is disliked.
    Nasihah to Allah (SWT) encompasses the following:
    • Believing in Allah (SWT) and disassociating any partners with Him.
    • Believing in His names and attributes.
    • Obeying and fulfilling His commandments.
    • Abstaining from that which He has forbidden.
    • Remembering Him under all situation and circumstances.
    • Loving that which He loves and hating that which He hates.
    • Recognizing the blessings that He (SWT) has bestowed upon us and properly thanking Him for these blessings.

    One who wishes to do nasihah towards Allah (SWT) needs to have the correct intention. This is the case even if the individual may not be able to perform an obligation (due to an illness or lack of means). By having the correct niyyah, his responsibility towards Allah (SWT) is fulfilled. Thus, ikhlas is another important aspect of this great concept. One should always be honest and practice ikhlas in whatever is done. In fact, ikhlas should be the first thing that a Muslim should aim for when doing nasihah to Allah (SWT).

    The actions of the heart and limbs also fall under nasihah to Allah (SWT). Actions of the heart include hope in the mercy of Allah, to trust Him, to fear Him, and to seek refuge in Him. As for the actions of the limbs, they include salah, zakāh, fasting, speaking the truth, etc.

    B. Nasihah to His Book

    After having nasihah to Allah, we need to have nasihah to His Book, the Quran. This encompasses the following:
    • Believing that the Quran is the Word of Allah (SWT), and that it is not similar to the word of any human.
    • To read, recite and practice the Quran as per one’s ability.
    • To study its admonitions, lessons, and parables.
    • Calling others to have faith in the Quran.
    • To defend and protect the Quran from any kind of distortion or misinterpretation.
    • To defend the Quran against any false claims which are made against it.
    • To respect and treat the Quran in a proper manner
    o For example, we should not throw away a piece of paper which has an āyah printed on it out of respect. This includes that present on magazines, newspapers, etc. This āyahof Allah (SWT) may be stepped upon or get filth on it. If we were to see such a piece of paper on the ground, we should pick it up and safeguard it or destroy it by burning or shredding.

    C. Nasihah to His Messenger (pbuh)

    After the Quran, then we need to have nasihah to the Messenger of Allah. This includes the following:
    • Believing in the message revealed to the Prophet (pbuh) and believing all that was revealed to him (pbuh) was divinely inspired.
    • Accepting him (pbuh) as the true leader of the ummah with regard to matters of the religion, his words are an authority in itself while everyone else’s statements and opinions come only after his.
    • Accepting his Sunnah as the scale by which we judge a particular matter or issue.
    • Loving him (pbuh) more than the love that we have towards ourselves and our family. It is the second level of love after the love of Allah (SWT). Our love for him (pbuh) should lead us to fulfilling our obligations and obeying him.
    • Saying “sallallahu alayhi wassallam” whenever his name is mentioned.
    • Loving those who love him (pbuh) and hating those who hate him.
    • Reviving his Sunnah by learning, understanding, teaching and spreading it.

    D. Removing Bidah by Reviving the Sunnah

    Today, there are so many bidah being practiced by Muslims. One major way in removing the bidah is by reviving the Sunnah. As was said by one of the early scholars: “Bidah only arises when the Sunnah is not known or practiced.” One of the main problems today is that many Muslims are unaware of the Sunnah and the status of the Sunnah. To revive the Sunnah, one should not start by condemning the bidah but rather by introducing the Sunnah. One of the things that we should do is to make them aware of the Sunnah.In doing this, we should not be aggressive or confrontational as it may result in people who are being called to become offended and confused. This will result in the people rejecting the Sunnah.
    As advised by Al-ImāmAhmad, we should do it in a nice, gentle and proper manner so that we do not end up arguing and fighting over it. Furthermore, we need to be excellent role models for those who love and follow the Sunnah. In this way, those who were unaware can understand, love, and appreciate the Sunnah when they themselves see the beauty of the Sunnah. They will then use the Sunnah as the yardstick in measuring the value of a certain action etc. Slowly, insha Allah, bidah shall be reduced and minimized.
    While educating the people about the Sunnah, due care needs to be exercised so as to ensure that the people shall not be focusing on the minor issues. Sunnah is categorized into different levels and one should learn the basic elements before studying the details. We should also make the people understand, love and appreciate the Sunnah on a more basic and elementary level before going into the finer details. Insha Allah, this will lead to the revival of the Sunnah.

    E. Loving the family and the Companions of Muhammad(pbuh)

    There are some prominent deviant sects who propagate their false beliefs by creating doubts about the companions of the Prophet (pbuh) with the intention of making people hate them. Doing this actually entails rejecting the Sunnah. These sects believe the Sunnah is only derived through their aimmah and not others.
    Allah (SWT) defends the sanctity of all of the companions of the Prophet (pbuh) in the Quran itself:
    “And the first forerunners [in the faith] among the muhājirūn and the ansār and those who followed them with good conduct —Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment” (9:100).
    Thus, it is necessary to love those who followed him (pbuh) during his time, defended him, and practicedIslām in the best manner. This is part of upholding the Sunnah. As for those who are of latter generations, we need to also love those who follow, defend, and strive to revive the Sunnah of the Prophet (pbuh).

    F. Nasihah to the Muslim Leaders

    The hadith continues, and then mentions nasihah to the Muslim leaders. The word ‘leader’ stands for both ulama and leaders in authority. Nasihah should be given to all leaders, regardless of their authority and rank. In Islām, no one is above the law and no one is free from the need of advice. Even Rasulullah(pbuh) sought the consultation of the companions when the need arose. For example, he(pbuh)consulted his companions while making plan for battle against the kuffār during the Battle of Al-Khandaq. On some other occasions, the companions offered nasihah without being asked such as in the Battle of Badr. Nasihah is for the benefit of anyone who is in authority. This means that the ruler, leader, or scholar should be among the first to receive sincere advice. It is also important to choosing the appropriate method, etiquette, and channel in advising them.
    Nasihah to Muslim leaders include the following:
    • Helping them in that which is good and beneficial.
    • Obeying them in that which is right.
    • Reminding them if they were to make mistakes or forget.
    • Being patient with them if they do things which we dislike. We should try to give nasihah and at the same time tolerate them as opposing them will create instability in the Muslim community.
    • Making jihād with them and not rebelling against their authority.
    • Making duaʹ to Allah to give them guidance and piety.
    The scholars state that nasihah towards the leaders should be done in accordance with certain guidelines:
    1) One must have a good intention with sincerity.
    2) It should be done in a mild and respectful manner. One should always avoid harshness and not seek to embarrass them. Our aim is to advise and correct them rather than showing off.
    3) Not divulging or informing others about their wrongdoings as this may lead to more problems in society.
    4) Giving the nasihah privately and not publicly.

    If one is asked by the leader to commit a masiyah or sin, or something which contradicts with Shariah, one should never obey. Nevertheless, we should disobey in a non-aggressive manner. Our aim is to remind them that what they are seeking to do is wrong, so that they will change. This will be more effective in bringing about good than having a harsh response.
    As for the scholars, our nasihah is to seek knowledge from them. Some guidelines about giving them nasihah are the following:
    • We follow them if their opinion is based on sound proof and evidence.
    • We do not seek to point out their mistakes. There are some people who wish to point out the mistakes of scholars. We should avoid such a temptation as scholars are pious people, and such an action may cause Allah (SWT) to be displeased with us. It can also create chaos in the community.
    • We should not follow scholars blindly.
    • We should not disrespect them.

    G. Nasihah to the Muslim Community

    The hadith concludes with the nasihah to the Muslim community. This nasihah includes observing the rights of other Muslims and fulfilling our obligations towards them. These obligations differ depending on the category they fall in (i.e., parents, children, relatives, neighbors, etc.) Some obligations to our fellow Muslims include greeting them, visiting them when they are sick, making duafor them, giving sincere advice if they request it, and praying salahtul-janāzah for the one who dies. Furthermore, more emphasis should be placed on sacrificing time, effort, and money for the benefit of the Muslim community.

    H. The Concept of Al-Wala and al-Bara

    One concept that is important in the nasihah to the Muslim community is the concept of al-walāʹ. The concept al-wala refers to love, care, and affinity for one another within the ummah for the sake of Allah (SWT), and encompasses the following:
    1) to love every Muslim
    2) to care for all Muslims
    3) to help other Muslims
    4) to defend and protect other Muslims

    Al-wala also encompasses the actions that result from this. If one does not love, one will not care. If one does not care, one will not help. If one does not help, one will not protect. The reason why so many Muslims today do not care or help another is because their belief in al-wala is lacking. We should have love for other Muslims, especially those who are suffering, so that they can be cared for and helped. The scholars are of the opinion that the least that a Muslim can do for another is to make duʼāʹ for them.

    The concept of al-bara is actually contrary to al-walāʹ and refers to enmity and disassociation with the people of disbelief and falsehood. This is usually practiced for the purpose of preventing Muslims from committing evil. However, al-bara should be avoided if (1) it is done for our own self-interest, and (2) it will not lead the other person to mend his ways. Instead of disassociating ourselves from such an individual, we should give good and sincere advice and educate him or her. We should show our love and concern and provide good nasihah in the proper way. It is only if all other attempts fail, that we can use the concept of disassociation. And even this should be done only if al-barais capable of leading the individual to change his ways.

    I. Benefitting and Caring for the Muslim Community

    The Prophet (pbuh) said:”The Muslim is one whom other Muslims are safe from his tongue and his hand” (Sahih Bukhari and Sahih Muslim).
    The true Muslim is one who will not harm others verbally, physically, or by any other means. Mercy and respect are important elements of etiquette towards the community. Having mercy for the young and showing respect to the elders should be an end result from glorifying Allah (SWT). This is as per the following hadith:“He is not from us one who does not have mercy for our young or respect for the elders”(Al-Tirmidhi, Ahmad, and Sunan Abu Dawud).

    If we are the ones entrusted with authority, we should act sincerely towards the rest of the Muslims and do that which is in their best interest. We should give nasihah to the people by doing that which is best for the ummah. This means defending the community, placing appropriate and qualified people in their proper position and job. Any leadership or authority, whatever the level or rank, will be answerable in front of Allah (SWT) on the Day of Judgment. They will be asked regarding those under their responsibility. This also includes us who may be parents, community leaders, supervisors, managers, teachers, etc.

    Conclusion

    Based on all that has been discussed here, we see that nasihah encompasses much of Islām, īmān and ihsan. We see that nasihah carries many meanings. With respect to Allah (SWT), His Book, and His Messenger (pbuh), it carries the meaning of sincerity. With respect to the leaders and the Muslim community, it carries the meaning of sincere advising. Since this hadith defines the dīn as nasihah, it is important that we uphold and apply the obligation of nasihah in our lives. In our ummah, there is a great need for the Muslims to be benevolent and sincere to each other. Following this short but comprehensive hadith allows for the betterment of the Muslim and the Muslim Ummah.

  • Prophet Muhammad (pbuh)’s Care for the Poor

    Prophet Muhammad (pbuh)’s Care for the Poor

    The Prophet, peace be upon him, wanted every individual in society to care for others and to help them as much as they could. Prophet Muhammad (pbuh) feared for his nation prosperity more than poverty:

    “By Allah, it is not poverty which I fear for you, but I fear in your case that riches may be given to you as were given to those who had gone before you, and that you begin to vie with one another for them as they vied for them, and that they may destroy you as they destroyed them” (Al-Bukhari).

    The Prophet’s mercy upon the poor  was due to his compassion for their suffering,  but he also aimed to teach them to be  resourceful in any way they could in order to provide for themselves and their families

    Yet, he realized that poverty is quite a great trial. Therefore, he used to supplicate to Allah: “O Allah, I seek refuge in You from disbelief and poverty” (Abu-Dawud). He also said: “Steady us in our faith, and protect us from poverty” (Muslim). Because the Prophet realized the severity of hardship that poverty is and its attenuating impact on people, he had great compassion for the poor, and living among them, his life and that of his family were not different from the poor and the challenges they faced. Lady Aisha, may Allah be pleased with her, narrated: “The family of Muhammad did not eat their fill for three successive days till he died” (Al-Bukhari).

    He treated the poor with mercy and kindness, and he used to give them whatever he could, although he, himself, was poor. He also used to teach his companions to have mercy upon the poor as well. Consider his words: “O son of Adam! It is better for you if you spend your surplus [wealth], for if you withhold it, it is evil for you. There is [however] no reproach for you [if you withhold the essentials] for a living. And begin [charity] with your dependants; and the upper hand is better than the lower hand” (Muslim).

    He also said: “If anyone gives as sadaqa [charity] the equivalent of a date from that [which was] earned honestly, for Allah accepts that which is lawful, the Lord would accept it with His Right Hand, and even if it is a date, it would be fostered in the Hand of the Lord, as one of you fosters his colt, till it becomes bigger than a mountain” (Al-Bukhari). At another time he said: “Nothing is more delighting to me than this that Uhud should be of gold for me, and no dinar is left with me out of it before three nights pass except a dinar which I would set aside for the repayment of debt upon me” (Al-Bukhari).

    The Prophet’s Mercy

    The Madinan society was generally poor and there are many narrations that demonstrate the Prophet’s mercy. We have selected just a few to illustrate his exceeding compassion and generosity, and to show how he taught his companions, even if they were poor themselves, to share what they had. Consider what the Prophet told Abu-Dharr, may Allah be pleased with him, who was very poor: “Abu-Dharr, when you prepare the broth, add water to it and invite your neighbor over (Muslim). He also used to teach women to share with their neighbors: “O Muslim women, none of you should consider even a sheep’s trotter [the foot, used for food] too insignificant to give to her neighbor” (Al-Bukhari). He wanted every individual in the society to care for others and to help them as much as they could.

    One day, Jabir ibn-Abdullah, may Allah be pleased with him, invited the Prophet to eat with him at his house. Although the Prophet was starving, he did not want to go alone. He took some of the Muhajirin (immigrants from Makkah) and the Ansar (residents of Madinah) along with him, and miraculously, the little amount of food available at Jabir’s house was enough to satisfy all those who attended (Al-Bukhari). Abu-Talha, may Allah be pleased with him, also invited the Prophet to eat and the Prophet did the same thing – he took along all the people present in the mosque at the time, and again, a wondrous thing happened and everyone was satisfied.

    There was another incident which Jareer ibn-Abdullah, may Allah be pleased with him, narrated: “Some desert Arabs clad in wool clothes came to Allah’s Messenger. He saw them in sad plight as they had been hard pressed by need. He (the Prophet) exhorted people to give charity, but they showed some reluctance until [signs] of anger were seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness were seen on his face. Thereupon Allah’s Messenger said: ‘He who introduced some good practice in Islam which would be followed after him [by others], he would be assured of reward like the one who followed it, without their reward being diminished in any respect. And he who introduced some evil practice in Islam which would be followed subsequently [by others], he would be required to bear the burden like that of the one who followed this [evil practice] without their being diminished in any respect’” (Muslim). The Prophet was always keen to help the poor by giving them what he had, and when he could not find anything, he would ask his companions to help so as not to leave a poor person without help.

    The Generous Hosts

    Abu-Huraira narrated: “A person came to Allah’s Messenger (peace be upon him) and said, ‘I am hard pressed by hunger.’ The Prophet (pbuh) sent a message to one of his wives but she said, ‘By Him Who has sent you with Truth, there is nothing with me but only water.’ He then sent the message to another, and she gave the same reply, until all of them gave the same reply. The Prophet then said, ‘Allah would show mercy to him who will entertain this guest tonight.’ A person from the Ansar stood up and said, ‘Messenger of Allah, I am ready to entertain him.’ He took him to his house and said to his wife, ‘Is there anything with you [to serve the guest]?’ She said, ‘No, but only sustenance for our children.’ He said, ‘Distract their attention with something, and when the guest enters extinguish the lamp and give him the impression that we are eating.’ So they sat down, and the guest had his meal. When it was morning he went to Allah’s Messenger (pbuh) who said, ‘Allah was well pleased with what you both did for your guest last night.’”

    Mercy was so evident in Madinah at the time of the Prophet, peace be upon him, who never stopped giving despite his continuous suffering. Sahl ibn-Saad narrated: “A woman brought a woven burda [sheet] having edging [border] to the Prophet. Then Sahl asked them whether they knew what a burda is; they said that a burda is a cloak and Sahl confirmed their reply. Then the woman said, ‘I have woven it with my own hands and I have brought it so that you may wear it.’ The Prophet accepted it, and at that time he was in need of it. So he came out wearing it as his waist-sheet. A man praised it and said, ‘Will you give it to me? How nice it is!’ The other people said, ‘You have not done the right thing as the Prophet is in need of it and you have asked for it when you know that he never turns down anybody’s request.’ The man replied, ‘By Allah, I have not asked for it to wear it but to make it my shroud.’ Later it was his shroud.”

    The Prophet always considered giving to be better than keeping, and consequently, he continuously gave. Among the best descriptions of his merciful attitude is what Lady Aisha narrated: “We slaughtered a sheep and gave away most of it. I told the Prophet only a small piece was left. He then said in all his wisdom, ‘All of it is remaining [through charity] but that piece’” Such was his life and his mercy!

     

    Out of the Poverty Trap

    It should not be perceived that by the Prophet’s giving and encouraging his companions to give that he condoned asking for help if one had the means to earn or procure what he needed for himself and his family. On the contrary, he was keen on teaching others the importance of working to fulfill one’s own needs. He wanted the people to avoid the disgrace of asking and begging, and he also wanted every individual to enjoy the sweetness of giving. Anas ibn-Malek, may Allah be pleased with him, narrated: “A man from the Ansar came to ask the Prophet (pbuh) for charity. The Prophet asked about what he had at home [that could be used to procure some provisions] and the man said that he had some fabric which they used to wear sometimes and other times to sit on. The Prophet instructed him to bring it. Then he asked if any of his companions would like to purchase the fabric. A man offered to buy it for one dirham. The Prophet asked for a higher price, until a man offered two dirhams for it. The Prophet took the money and gave it to the poor man. The Prophet told him to buy food for his family with one dirham and to use the other to buy an axe-head and bring it back to him. The Prophet then tied a handle to the axe-head and asked the man to use it to cut wood, then sell it. And so the man went to cut wood and proceeded to sell it. He collected ten dirhams which he used for food and clothes. The Prophet said to the man, ‘This is better than asking for charity which you will be asked about on the Day of Judgement. Asking charity is permissible for only three cases: extreme poverty, paying off a large fine, or for paying blood-money in case of killing someone by mistake.’”

    The Prophet’s mercy upon the poor was due to his compassion for their suffering, but he also aimed to teach them to be resourceful in any way they could in order to provide for themselves and their families. He wanted to facilitate their well-being in this worldly life and in the hereafter and therefore his approach was truly balanced and comprehensive. It was the Prophet’s humility, mercy, and kindness that Allah spoke about in His Book: “And in no way have We sent you except as a mercy to the worlds” (Qur’an, 21:107).

    This article was originally published on http://en.islamstory.com

  • 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.

     

  • WHO IS MUHAMMAD ﷺ?

    WHO IS MUHAMMAD ﷺ?

    “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. After 9/11, for whatever reason(s), many people began asking themselves: Just who is this Muhammad? As a result, awareness of Islam and the Prophet Muhammad has increased considerably. And yet so many people still do not really know who he was and what legacy he left behind. The recent infamous caricatures are a further reminder that many people’s understanding of Muhammad is indeed flawed and far from the facts.

    Such a lack of knowledge is, however, rather surprising, for unlike most other prophets or religious personalities whose life stories are full of myths and legends, Muhammad 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 compassion, one who was kind and considerate to all people, regardless of how they treated him, and even to animals and plants. His revolutionary message changed not only his own society, but the very course of history, facts that even his bitterest enemies have acknowledged. Today, more than 1,400 years later, more than 1.5 billion people revere him and follow him as God’s last messenger.

    The veneration of Muhammad is not limited to his followers, for many great philosophers, thinkers, and reformers have praised him and said that it would be to humanity’s great benefit to follow his teachings. George Bernard Shaw called him “the savior of humanity” and said, “I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness” (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936). Echoing him, French historian Lamartine wrote, “As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?” (Histoire de la Turquie Paris: 1854) Similar statements were made by Thomas Carlyle, Edward Gibbon, and Mahatma Gandhi, to name only a few.

    Born in Makkah in 570, Muhammad grew up as an orphan: his father died before he was born, and his mother died when he was only six years of age. He remained unlettered along with most of his contemporaries. But his noble and upright character, as displayed in his dealings with people while he was growing up, raised his status so high in the eyes of his fellow people that they nicknamed him al-Ameen (the trustworthy) long before he received revelation from God. It was only after Muhammad declared his prophethood did the Makkan polytheists turn against him.

    When the Makkan leaders unleashed their hostility against him and his companions, he could still be heard saying, “O Allah. Forgive my people, for they don’t know.” For example, when he went to Ta’if, a village about 50 miles southeast of his hometown, Makkah, to spread Islam, they set the street urchins upon him to chase him and throw rocks at him until they drove him out of town. Even at that point, when he was utterly exhausted and bleeding from head to foot, all he said was, “O my Lord, guide my people along the true path, as they are ignorant of the truth.” This is just one of the many examples in the life of the Prophet who faced constant death threats, actual attempts on his life, and abuse and humiliation at the hands of those threatened by his simple yet profound message: there is no God but Allah and Muhammad is His Messenger.

    When the Makkan Quraish forced him and his companions to leave Makkah, the Prophet migrated to Madinah. Even in Madinah, the Prophet and his followers were not left alone to practice their religion. The Makkan leaders rallied forces to eliminate him and his followers. It was in this context that the Prophet took up arms to defend himself and his followers. Yet, while doing so, he never compromised the sacred principle of sanctity of life and the ethics of just war. He never allowed the killing of anyone except those involved in the fighting; he issued clear orders against killing of civilians, including women, children, and even those who were engaged in worship of any kind. Later, when Muhammad prevailed over the Quraish and conquered Makkah, he pardoned his enemies and let them go free.

    Muhammad, the man, is the greatest testimony to the truth he preached. Let’s know this man and explore his truths…

    Today no matter how Islamophobes taunt him or label Islam, the fact is that Prophet Muhammad never preached violence. It’s simply mind-boggling that he would be made responsible for any individual Muslim’s misreading of his message and committing any mischief 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’ even does not exist in Islam. According to Islam, war can only be characterized as either just or unjust, not holy. 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 aggression—for, verily, God does not love aggressions” (Al-Baqarah 2:190). The Qur’an also forbids Muslims from attacking 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).

    As a matter of fact, Muhammad preached mercy and respect to all of God’s creation. His heart was filled with love for people irrespective of their caste, creed, color or gender. He advised his companions to regard all people as their brothers and sisters. He said, “You are all Adam’s offspring and Adam was born of clay.” The Prophet is also reported to have said, “By God, he is not a believer, by God, he is not a believer, by God, he is not a believer, with whom his neighbors are not secure.” The Prophet never tolerated any indecent manner, let alone injustice done to anybody. He warned the Muslims against the mistreatment of non-Muslims in a Muslim-dominated land by saying, “Whoever oppresses the non-Muslim subjects shall find me to be their (oppressed people’s) advocate on the Day of Judgment (against the oppressing Muslims). He also said, “Those who commit injustice upon people in this world will be the most losers in the hereafter and will find their place in the Hellfire.” The Prophet thus taught people how to live among others like flowers, not like thorns.

    The Prophet’s own example was testified by 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 good” was his dictum and dictate. He was considerate to his family and friends. He was a loving father, a generous husband, and a caring neighbor. His gentleness, dignified demeanor, his universal benevolence and courtesy, his equal treatment of friends and strangers, the powerful and the weak, and his generosity to the latter naturally endeared him to those who came in touch with him, and gained him respect, admiration, and love. He was the exemplifier and embodiment of the best a person can think of or aspire to be.

    In short, Muhammad preached a religion, founded a state, laid down a moral code and brought out reforms. His sublime teachings have passed the test of time and place in that these are universal values sought after by mankind in all ages and places. Following his footsteps is the surest way to establish “kingdom of God” on the earth once again.

    The world has witnessed many prophets including the towering figures of Abraham, Moses and Jesus (peace and blessings of God be upon them all), and Muhammad paid high tributes to all of them and made it incumbent upon his followers to do the same. Many great thinkers, philosophers and leaders also made great contributions to human civilization, but none of them superseded the achievements and impacts of Muhammad. His greatness is truly unique. A mercy to the mankind, he is the most remarkable man ever to have set foot on this earth.

    How can anyone mock and malign such an icon of history – someone who is the pride of the whole of humanity? Surely, it’s either ignorance or prejudice that is breeding this sort of bigotry. It is also an insult on human conscience and intelligence.

    Muhammad, the man, is the greatest testimony to the truth he preached. Let us know this man, explore his truths and make this world a better place to live in.