How do you progress getting to know a sister and you are not sure you want to propose to her? What should I know about my future wife? What about hanging out? How do you reconcile beauty and deen (way of life)?
Watch this Show to know more about marriage issues.
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Source: Taken with kind permission from thedeenshow.com.
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What trials did Prophet Abraham and his family go through? How did they come out of them? What is the difference between the Qur’anic and biblical accounts of the story?
Beyond his human grief, Abraham develops a relationship with God based on faithfulness, reconciliation, peace, and trust.
There are simple facts alone illustrate the remarkable bond linking Muhammad’s life to Abraham’s (peace be upon them). Yet it is the spiritual lineage that even more dearly reveals the exceptional nature of this bond.
The whole Abrahamic experience unveils the essential dimension of faith in the One. Abraham, who is already very old and has only recently been blessed with a child, must undergo the trial of separation and abandonment, which will take Hagar and their child, Ishmael, very close to death.
His faith is trust in God: he hears God’s command-as does Hagar-and he answers it despite his suffering, never ceasing to invoke God and rely on Him.
Hagar questioned Abraham about the reasons for such behavior; finding it was God’s command, she willingly submitted to it. She asked, then trusted, then accepted, and by doing so she traced the steps of the profound ‘active acceptance’ of God’s will: to question with one’s mind, to understand with one’s intelligence, and to submit with one’s heart.
In the course of those trials, beyond his human grief and in fact through the very nature of that grief, Abraham develops a relationship with God based on faithfulness, reconciliation, peace, and trust. God tries him but is always speaking to him, inspiring him and strewing his path with signs that calm and reassure him.
Several years after this abandonment in the desert. Abraham was to experience another trial: God asked him to sacrifice his first-born son, Ishmael.
The Islamic tradition is that God asks Abraham to sacrifice Ishmael; in the Bible, the tradition is that Abraham is asked to sacrifice his second son, Isaac.
This is how the Qur’an recounts the story:
So We gave him (Abraham) the good news: the birth of a sweet-tempered son. Then, when (the son) was old enough to walk with him, he said: “0 my son! I have seen in a dream that I offer you in sacrifice. Now see what you think!” (The son) said: “0 my father! Do as you are commanded; you will find me, if God so wills, one of the steadfast” So when they had both submitted (to God), and he had laid him prostrate on his forehead, We called out to him: “0 Abraham! You have already fulfilled the dream!- thus indeed do We reward those who do right. For this was a clear trial.” And we ransomed him with a momentous sacrifice. And we left for him among generations (to come) in later times: peace and salutation to Abraham! (As-Saffat 37:101-109 )
The trial is a terrible one: for the sake of his love and faith in God, Abraham must sacrifice his son, despite his fatherly love. The trial of faith is here expressed in this tension between the two loves.
Abraham confides in Ishmael, and it is his own son, the object of sacrifice, whose comforting words to his father are like a confirming sign: “0 my father! Do as you are commanded; you will find me, if God so wills, one of the steadfast.”
As was the case a few years earlier with Hagar, Abraham finds in others signs that enable him to face the trial. Such signs, expressing the presence of the divine at the heart of the trial, have an essential role in the experience of faith and shape the mode of being with oneself and with God.
When God causes His messenger to undergo a terrible trial and at the same time associates that trial with signs of His presence and support (the confirming words of his wife or child, a vision, a dream, an inspiration, etc.), He educates Abraham in faith: Abraham doubts himself and his own strength and faith, but at the same time the signs prevent him from doubting God. This teaches Abraham humility and recognition of the Creator.
Then Abraham is tempted by deep doubt about himself, his faith, and the truth of what he hears and understands, the inspirations and confirmations of Hagar and Ishmael (whom he loves but sacrifices in the name of divine love) enable him not to doubt God, His presence, and His goodness. Doubt about self is thus allied to deep trust in God.
Indeed, trials of faith are never tragic in Islamic tradition, and in this sense, the Qur’an’s story of Abraham is basically different from me Bible’s when it comes to the experience of sacrifice. One can read in Genesis:
After these things God tested Abraham, and said to him, “Abraham!” And he said, “Here am I.” (God) said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering upon one of the mountains of which I shall tell you.” …
And Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took in his hand the fire and me knife. So they went both of them together. And Isaac said to his father Abraham, “My father!” And he said, “Here am I, my son.” (Isaac) said. “Behold me fire and the wood; but where is the lamb for a burnt offering?” Abraham said, “God Himself will provide the lamb for a burnt offering, my son.” So they went both of them together. (Genesis, 22:1- 2 and 6-8)
Abraham must sacrifice his son, and here he experiences this trial in absolute solitude. To his son’s direct question, “Where is the lamb for a burnt offering?” Abraham answers elliptically. He alone answers God’s call.
This difference between the two accounts may seem slight, yet it has essential consequences for the very perception of faith, for me trial of faith, and for human beings’ relation to God .
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The article is an excerpt from Dr. Tariq Ramadan’s In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
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Shannon Abulnasr
Valentine’s Day… the day of “love”! I’m not going to jump into the evolution of Valentine’s day to what it is today, nor the innovation it is to practice in Islam.
Many become depressed because they still don’t know how to find a spouse, or to find one they are compatible with.
Instead of a history lesson, or barking rules, I would rather give warnings to Muslims and new Muslims about the traps we can fall into, and how we should feel about the intended methods of expressing love in Islam.
New Muslims usually learn very quickly that in Islam love has a different approach than it did before accepting Islam. Since in Islam, we do not “date” and intermingle with the opposite sex, it can cause a new Muslim to feel lost in their “journey of love”.
While learning about the tricks of Shaytan (Satan), which are well hidden behind the mask of red roses, and boxes of chocolate, we can be more on guard and prevent ourselves from falling into such traps.
Single new Muslims, still having the lingering emotional attachment that comes with Valentine’s Day, can really play a number on them. Many become depressed because they still don’t know how to find a spouse, or to find one they are compatible with, leaving them to feel they will forever be alone. This is most prevalent amongst the new Muslim brothers, more so than the sisters.
I’ve had numerous new Muslim brothers telling me that they are fed up with their search for a spouse, and have considered looking for a non-Muslim spouse instead. This shows me that there is a big problem for new Muslim brothers when it comes to finding a mate.
Although they are permitted to marry from the People of the Book (Jews & Christians), the approach is what makes it difficult because they don’t want to approach marriage in the same regards a Muslim is required to do so. As a result, the brothers tend to resort back to their “pre-Islam” way of interacting with the opposite sex when they feel they can’t find a Muslim to marry– but not always of course.
Non-Muslims in the West will not agree to be in a relationship without touching and kissing, and even without intercourse. Many do not respect the sanctity of marriage and chastity in these days and times. It is difficult to find a non-Muslim in the West that would accept such a “cold” seeming relationship. This is a jihad for the new Muslim brothers.
So, what should they do to overcome these feelings during the time period leading up to and including Valentine’s Day that has engulfed the non-Muslim mindset?
How can they attempt a halal relationship that would lead to marriage with a non-Muslim, especially when there are obstacles like Valentine’s Day in their midst?
Tricks of Satan are well hidden behind the mask of red roses, and boxes of chocolate
There is no cookie cutter answer that will suite everyone. I would suggest that they avoid trying to find a partner that would cause them distress in their religion in this regards. There are pious non-Muslims out there, but they are just really difficult to find these days.
It will be tough to get over such obstacles the first few years of being a Muslim, especially in regards to these sorts of holidays and feeling lonely, but it will fade over time, I promise. Just remember to pray to Allah regularly to help you find ease in overcoming the emotional attachment to such holidays. Sometimes being single is a blessing in disguise. Don’t lose hope!
Some new Muslims may actually still be in a relationship with a non-Muslim, or even a Muslim that they were dating from before they accepted Islam. It is complicated, especially when holidays that revolve around “love and intimacy” come around. It all boils down to avoiding haram situations.
We can’t even think about Valentine’s Day, when the bigger issue we face is that we are in a haram relationship to begin with. New Muslims in this situation are stuck in a state of limbo. They “love” their boyfriend/girlfriend, and don’t want to break up simply because they accepted a new religion. Some feel they should stay in it for the sake of da`wah too. So, what should they do?
No one will ever like to hear the typical advice for this situation, which I agree with, which is to end such relationships. More harm can come from staying in these relationships than leaving them. We need to worry more about pleasing Allah instead of people. If they truly care about your relationship with God, they will understand and accept, and if they don’t, then that is a clear indicator that they are not a good match for you in regards to protecting your religion.
You have to just put your trust in Allah, and pray for it to be easy on you.
It really isn’t worth all the sins that you would accumulate to stay in such relationships. It may in fact cause that person to have respect for you in the end, because they will see your dedication to being a good Muslim, and may cause them to be interested in learning more about Islam since they saw you do something so big for the sake of Allah!
Let’s be realistic, and face it… How many sins are you accumulating by staying in this relationship? If we review just the basics, you will have sins for: 1- touching, kissing, etc. 2- being alone without mahrams (husband or close male relative forbidden in marriage) 3- inappropriate speech between one another 4- lusting after the other 5- exposing `awrah (parts of the body that must be covered) 6- intercourse outside of marriage (be realistic, it is more likely than not… going to happen) 7- lying to others to hide it 8- repeating all the previous seven things daily. Is it really worth all that?
Satan is very active in relationships outside marriage, so remember what Prophet Muhammad (peace be upon him) told us about how that when a man and a woman are together alone, the Satan is the third wheel.
For those born and raised in Islam, that are involved in such relationships, you are spreading the wrong impression about Islam and how the status of women is raised in Islam. How can you honestly feel good about having a haram relationship with a woman outside of marriage?
Even if, and when they convert to Islam and learn all this, you can probably expect them to not have respect for you knowing that you were willing to do such a thing! More likely than not, once they learn this about Islam, they will leave you, so it would be all for nothing! Be responsible and give non-Muslims and new Muslims the correct image of Islam about love and marriage from the beginning, because you are not ‘helping’ anyone by doing this.
All of these things are considered cooperating in sin and transgression and disobedience to Allah, who tells us:
Help you one another in Al-Birr and Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is severe in punishment. (Al-Ma’idah 5:2)
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Source: aboutislam.net
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By Editorial Staff
In Islam, even commands and prohibits are moderate; A Muslim is not charged except with that within its capacity.
Moderateness is one of the characteristics with which Islam is distinguished more than the other faiths. Therefore, God has set up the Muslim community as a witness over all other communities. God says:
And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. (Al-Baqarah 2:143)
Moderateness of Islam
The moderateness of Islam is reflected in its moderate teachings which are halfway between permissiveness and restrictiveness. In the Qur’an, God says:
And do not make your hand [as] chained to your neck or extend it completely and (thereby) become blamed and insolvent. (Al-Israa’ 17:29)
The moderateness of Islam is also represented by its moderate commands and prohibitions. A Muslim is not charged except with that within its capacity. God says:
God does not charge a soul except (with that within) its capacity. (Al-Baqarah 2:286)
God also says:
We do not charge any soul except (with that within) its capacity. (Al-An`am 6:152)
God further says:
No person is charged with more than his capacity. (Al-Baqarah 2:233)
The Muslim’s condition – either richness or poorness – is always taken into consideration when it comes to financial liabilities:
There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation – the wealthy according to his capability and the poor according to his capability – a provision according to what is acceptable, a duty upon the doers of good. (Al-Baqarah 2:236)
God also says:
Let a man of wealth spend from his wealth, and he whose provision is restricted – let him spend from what God has given him. God does not charge a soul except [according to] what He has given it. God will bring about, after hardship, ease. (At-Talaq 65:7)
`Imran ibn Husain (may God be pleased with him) reported: “I had piles, so I asked Prophet Muhammad (peace be upon him) about prayer. He said, ‘Pray while standing and if you can’t, pray while sitting and if you cannot do even that, then pray lying on your side.’” (Al-Bukhari)
Prophet Muhammad used to command bearable acts of worship and prohibit unbearable ones. `Aishah (may God be pleased with her) reported that the Prophet came in to her and there was a woman with her. He said: “Who is this?” She said: “So-and-so, and she does not sleep.” And she told him about how she prayed a great deal. He said: “Stop praising her. You should do what you can, for by God, God never gets tired (of giving reward) until you get tired. And the most beloved of religious actions to Him is that in which a person persists.” (An-Nasa’i)
Anas ibn Malik (may God be pleased with him) reported: “The Prophet saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, ‘God is not in need of this old man’s torturing himself,’ and ordered him to ride.” (Al-Bukhari and Muslim)
Anas bin Malik also reported that a group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (God), and when they were informed about that, they considered their worship insufficient and said, “Where are we from the Prophet as his past and future sins have been forgiven.” Then one of them said, “I will offer prayer throughout night forever.” The other said, “I will fast throughout year and will not break my fast.” The third said, “I will keep away from women and will not marry forever.” The Messenger of God then came to them and said, “Are you the same people who said so-and-so? By God, I am more submissive to God and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion is not from me (not one of my followers).” (Al-Bukhari & Muslim)
Sa`d ibn Abi Waqqas (may God be pleased with him) reported that the Messenger of God forbade `Uthman bin Maz`oun (may God be pleased with him) to abstain from marrying and if he had allowed him, we would have gotten ourselves castrated. (Al-Bukhari and Muslim)
Prophet Muhammad used to prohibit extremism and fanaticism. `Aishah (may God be pleased with him) reported that Prophet Muhammad did something as it was allowed from the religious point of view but some people refrained from it. When the Prophet heard of that, he, after glorifying and praising God, said, “Why do some people refrain from doing something which I do? By God, I know God more than they do and I fear God more than they do.” (Al-Bukhari)
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What is the meaning of moderation in Islam? How could the Muslim be moderate?
The Prophet (peace be upon him) said:
“The religion (of Islam) is easy, and whoever makes the religion a rigor, it will overpower him. So, follow a middle course (in worship); if you can’t do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of night”. (Al-Bukhari)
In so many other hadiths, besides the one above, the Prophet warns against the dangers of fanatical beliefs and behaviors and to implement the moderate Islamic values in all aspects of life.
Still, how can somebody be too religious, and, more precisely, too Islamic?
What does Islam say about moderation and going to extremes in religion? What is the solution to tackle extremism?
In the video below Sheikh Yasir Qadhi answers these questions, and defines the true meaning of moderation in Islam and how to avoid extremism and its traps…
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Why are we (Muslims) called a moderate nation? What are the manifestations of the moderation of Islam?
God says:
In sight of Islam’s moderation, what kind of life does the religion give to man?
We have made you (true Muslims) a moderate nation so that you could be an example for all people and the Prophet an example for you. (Al-Baqarah 2:143)
What is meant by “moderate” here?
What are the manifestations of the moderation of Islam? Why are we (Muslims) called a “moderate” nation, and the religion is called a ‘moderate’ religion?
Between the two extremes: rationalizing everything – I must understand to believe – and having complete blind faith, where does Islam stand?
How does Islam combine the middle path between these two extremes?
Between religion and daily life, spirituality and rituals, between this world and the hereafter, work and life, pleasures of this life and rewards of the Hereafter, between needs of the body and needs of the soul, between mysticism and rationalism, where does Islam stand?
About the status, role, rights and duties of men and these of women, what does Islam say? How are they different and how are they seen?
In sight of Islam’s moderation, what kind of life does the religion give to man?
What does the Prophet’s (peace be upon him) seerah (biography) tell about such moderation? How does his character and teachings strike the balance between mercy and strictness?
Answers to such critical questions and other more are answered by Dr. Yasir Qadhi in that compelling talk…
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In the competition launched by Alukah network, and supervised by E-Da`wah Association under the theme “Our Balanced Moderate Life”, the E-Da`wah Committee (EDC) came in third, Jamal Ash-Shatti, Consultant at Islam Presentation Committee (IPC) affiliated to Al-Najat Charity Society, announced.
Through the website (WWW.NEW-MUSLIMS.INFO), E-Da`wah Committee gained third position in the contest as one of the remarkable online resources presenting and promoting moderation as an authentic Islamic approach in multiple international languages.
Under the theme “Our Balanced Moderate Life” and through an effective coordination of efforts to introduce the moderate message of Islam, a wide range of articles, videos and editorials were published discussing Islamic values and how Islam is the religion of moderation. Of these material are the following:
As a unique information content presenting and promoting Islamic values in some 12 languages, the New Muslims website has generated considerable praise and admiration in the competition.
“Not by chance we won this prize. It is the result of hard work and dedication,” Al-Shatti added.
“On all occasions inside and outside Kuwait, our informative and interactive content-rich websites have remarkable and impressive records, and today’s award is another step on the road to success, which adds to our long record of achievements”, Al-Shatti clarified.
“Since we began our online da`wah and academic work and over the course of four years, we’ve had remarkable achievements”, Al-Shatti added.
“It was not easy winning this competition. We have done something great with the dedication and hard work of the Editorial Board who over the last few months directed their efforts toward introducing the principle of “moderation” as an basic characteristic of Islam in efforts to presenting the true image of Islam and its message in general with distinguished video and visual materials.”
Starting from the first year of its existence the E-Da`wah Committee won Shaikh Salem Al-Ali Al-Sabah Informatics Award 2010.
Continuing ahead, in Kuwait E-Awards for 2012, organized by Kuwait Foundation for the Advancement of Science, the IPC website, www.ipc.org.kw won the first award in the Electronic Content field, while Electronic Da`wah Committee came second in Electronic Education category for its ‘Da`wah Skills’ website,www.dawahSdkills.com , and third for its ‘Learn to Pray’ DVD app in both English and Arabic.
In the same award for 2015, the the E-Da`wah Committee won the first place with The Comprehensive Muslim e-Library, www.muslim-library.com , run by skillful and qualified editorial board.
For their contribution in enriching local electronic content, the websites were recommended as official Kuwaiti candidate to compete in an international competition.
We’re not just listing the awards, it’s what we did to win them.
Praising the EDC for winning the prize, Al-Shatti clarified that the prize “reflects the status and role of Kuwait in the cultural field and development on Islamic, regional and international levels”.
“It is not strange for Kuwait with its pivotal role in the pursuit of knowledge and promotion of science, and its interest in encouraging excellence and creativity under Islam and its values”, he said.
“The EDC victory is a good indicator for our country’s increasing role in enriching the Islamic and cultural life. And in our turn we contribute this heritage to Kuwait which has been selected as the capital of Islamic culture this year.”
“I congratulate E-Da`wah Committee for their hard organized work and their distinguished achievements. So thank you and keep up the great work.”
All thanks to Allah that by His grace we’ve achieved that success.
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As Muslims, we are required to love one another and to wish and inculcate love among people regardless of their color, race, religion, or identity. However, this does not mean dissolving our identity or blindly copying and imitating others’ traditions and practices. so, what is the origin of some of these festivals, i.e. Valentine’s Day, what does Islam say about this?
The Romans used to celebrate this event in mid-February each year with a big festival.
The Festival of Love was one of the festivals of the pagan Romans, when paganism was the prevalent religion of the Romans more than seventeen centuries ago. In the pagan Roman concept, it was an expression of “spiritual love”.
There were myths associated with this pagan festival of the Romans, which persisted with their Christian heirs. Among the most famous of these myths was the Roman belief that Romulus, the founder of Rome, was suckled one day by a she-wolf, which gave him strength and wisdom.
The Romans used to celebrate this event in mid-February each year with a big festival.
One of the rituals of this festival was the sacrifice of a dog and a goat. Two strong and muscular youths would daub the blood of the dog and goat onto their bodies, then they would wash the blood away with milk. After that there would be a great parade, with these two youths at its head, which would go about the streets. The two youths would have pieces of leather with which they would hit everyone who crossed their path. The Roman women would welcome these blows, because they believed that they could prevent or cure infertility.
Saint Valentine is a name which is given to two of the ancient “martyrs” of the Christian Church. It was said that there were two of them, or that there was only one, who died in Rome as the result of the persecution of the Gothic leader Claudius, c. 296 CE. In 350 CE, a church was built in Rome on the site of the place where he died, to perpetuate his memory.
When the Romans embraced Christianity, they continued to celebrate the Feast of Love mentioned above, but they changed it from the pagan concept of “spiritual love” to another concept known as the “martyrs of love”, represented by Saint Valentine who had advocated love and peace, for which cause he was martyred, according to their claims. It was also called the Feast of Lovers, and Saint Valentine was considered to be the patron saint of lovers.
One of their false beliefs connected with this festival was that the names of girls who had reached marriageable age would be written on small rolls of paper and placed in a dish on a table. Then the young men who wanted to get married would be called, and each of them would pick a piece of paper. He would put himself at the service of the girl whose name he had drawn for one year, so that they could find out about one another. Then they would get married, or they would repeat the same process again on the day of the festival in the following year.
The Christian clergy reacted against this tradition, which they considered to have a corrupting influence on the morals of young men and women. It was abolished in Italy, where it had been well-known, then it was revived in the eighteenth and nineteenth centuries, when in some western countries there appeared shops which sold small books called “Valentine’s books”, which contained love poems, from which the one who wanted to send a greeting to his sweetheart could choose. They also contained suggestions for writing love letters.
Islam is the religion of altruism, true love, and cooperation on that which is good and righteous.
Elaborating the Islamic stance on celebrating Valentine’s Day, Dr. Su`ad Ibrahim Salih, professor of Islamic Jurisprudence (Fiqh) at Al-Azhar University, says:
Indeed, Islam is the religion of altruism, true love, and cooperation on that which is good and righteous. We implore Allah Almighty to gather us together under the umbrella of His All-encompassing Mercy, and to unite us together as one man. Allah Almighty says:
The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy (Al-Hujurat 49:10)
I can say that there are forms of expressing love that are religiously acceptable, while there are others that are not religiously acceptable. Among the forms of acceptable love are those that include the love for Prophets and Messengers. It stands to reason that the love for Allah, and His Messenger Muhammad (peace and blessings be upon him) should have the top priority over all other forms of love.
Islam does also recognize happy occasions that bring people closer to one another, and add spice to their lives. However, Islam goes against blindly imitating the West regarding a special occasion such as Valentine’s Day.
Hence, commemorating that special day known as the Valentine’s Day is an innovation or bid`ah that has no religious backing. Every innovation of that kind is rejected, as far as Islam is concerned. Islam requires all Muslims to love one another all over the whole year, and reducing the whole year to a single day is totally rejected.
We Muslims ought not to follow in the footsteps of such innovations and superstitions that are common in what is known as the Valentine’s Day. No doubt that there are many irreligious practices that occur on that day, and those practices are capable of dissuading people from the true meanings of love and altruism to the extent that the celebration is reduced to a moral decline.
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Source: Aboutislam.net.
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No leader won his enemies to his cause through his noble character and magnanimity like he did.
The Prophet (may Allah bless him and grant him peace) has touched my heart like no other personality or hero in the world. I have had life long association with his life, his words, actions and behaviour; yet no day in my life passes without my love for the Prophet increasing. Let me explain the reasons:
1- The Prophet is my source of inspiration for my connection with Allah. I find myself closer to Allah as I awake to his words, “thank you Allah for your gift of life; health, and remembrance.”
He keeps me company, prodding me to take God’s name as I do my daily chores, bathroom rituals, ablutions, sneezing, yawning; as I take my breakfast, and as I chat with my family; and when I step out of my home; as I enter the mosque, and wait for prayer; and as I converse with people; he keeps reminding me how to be conscious of Allah; to smile; to be gentle; to show mercy to the young; to respect the old; to greet everyone; to walk humbly; to render tender care to all God’s creatures, big and small.
2- As I accomplish my tasks, and cherish the satisfaction of my achievement, I am reminded never to allow myself to slip into a feeling of vainglory, for the Prophet’s utter humility in his peak moment of victory as Makkah fell to his hands can never be forgotten.
3- How can I ever forget his hundreds of Companions, upon whom he had impressed the deepest love – so that their source of joy at the final moment of their life was they would have the chance to be reunited with their beloved.
How can the spectacle of Bilal’s death be out of my mind as he comforts his wife who cried to see her husband was dying, “honey, it is time to rejoice, for I will soon be reunited with my beloved Muhammad and his company.”
4- I wonder what charisma he possessed as the hundreds of men and women would only refer to him as the beloved, and they all give the impression that no matter how eloquent they were, their words cannot fully describe his magnanimity, his nobility of character, and benevolence.
5- To those who simply call him a conqueror or warrior, I can only point to the casualties of his wars. History does not record a warrior who won so many battles with so little bloodshed as he did. To those who say otherwise, listen well to his admonition to his soldiers before battle, “stay away from the habitat of animals”; “God admonished a prophet saying, “Because an ant stung you, are you to burn down an entire community that glorifies God?”
6- I find no leader who won his enemies to his cause through his noble character and magnanimity like he did. Their number and affiliations vary: chiefs of tribes, kings, commanders, orators, men and women of all types and ages: their enmity turned into passionate love for him and his cause – as if through a miracle.
7- The Prophet’s spiritual retreats, and his solitary moments of prayers and meditations as he slipped out of his bed at night, to be alone with the Alone, and then when distracted by his wife, saying to her, “let me be alone with my Lord”; the spectacle of his tears often soaking the blanket can never be erased from my mind. His constancy in celebrating God’s remembrance led his beloved wife to remark, “the Prophet was always celebrating the remembrance of Allah”.
8- To those who deify the Prophet and thus try to dilute his monotheistic faith, making it no different from a pagan cult, I can only remind them of his relentless efforts to remind men and women, young and old, of his mortal nature; his repeated assertions to the people that he was merely a simple slave of God; his rejection of their attributing knowledge of the unseen realities or what tomorrow will bring.
9- In spite of all these, when I hear people refer to him as a worldly leader, I find myself asking, which worldly leader had no cooking fire kindled for days at home, due to chosen poverty? Which worldly leader survived on dates, water and occasional cups of milk, preferring to part with everything he had, in order to provide for the poor? Wasn’t he the one who prayed, “Lord, let me live poor; die poor and be resurrected in the company of the poor?”
10- As I deal with the humblest creatures of God, I cannot take out of my mind his constant reminders to Muslims, “you are only fed and given water by God because of the weak among you”, and, “the best Muslim home is where an orphan is cared for”; and, “be conscious of Allah in the way you treat these mute creatures of Allah”.
Didn’t he teach his followers that God forgave a prostitute for giving water to a thirsty dog, thereby making constancy in mercy a trait of every person of faith?
11- I can only conclude this by saying: O Messenger of Allah, you are indeed my role model, for you taught me to find meaning and purpose in my life. My only prayer to God is to make me a worthy follower of yours – even as my parents chose your name for me. May Allah shower upon you, O Messenger of mercy, choicest blessings, and give us the honor of joining your noble company in the hereafter. Ameen.
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Source: askthescholar.com
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The first Muslims’ generosity and open-handedness were plain for all to see.
The Prophet’s daughter Zaynab had been married to Abu Al-`Aas, who had not accepted Islam. She had initially stayed with him in Makkah, until the Prophet asked her to join him in Medinah with her small daughter Umamah. Zaynab deeply loved her husband, but their different life choices had eventually caused them to part. However, neither of them had remarried.
A few months after the Battle of the Trench, the Prophet sent an expedition to stop a rich Quraysh caravan coming from the north. Zayd, who commanded the Muslim horsemen, seized the caravan’s goods and captured most of the men, while others managed to get away. Among the latter was Abu Al-`Aas, who decided on his journey back to Makkah to stop at Madinah and pay a secret visit to his wife and daughter.
This in itself was madness, but his desire to see his wife and child was stronger than his awareness of the risks incurred. He knocked on his wife’s door in the dead of night, and Zaynab let him in. He stayed with her, and when dawn drew near, she went to the mosque for prayer as she usually did. She entered the mosque and stood in the first line of women, just behind the men. Then the Prophet said the formula announcing the beginning of prayer, she took advantage of the short pause to exclaim in a very loud voice: “0 you people! I grant my protection to Abu Al-`Aas, son of Rabi`!”
When prayer was over, the Prophet, who had had no prior knowledge of what had happened between his daughter and her husband, had the audience confirm that they had heard the proclamation as well. He insisted that the protection granted- whether by his daughter or by any other ordinary Muslim- must be respected.
He then went to his daughter, who told him about the situation facing Abu Al-`Aas, whose goods had all been taken during the recent expedition in the north and who was therefore in debt, for the said goods had been entrusted to him by people in Makkah.
Prophet Muhammad suggested that the people who had those goads in their possession might give them back to Abu Al-`Aas if they wished to, and all of them complied. Some Companions advised Abu Al-`Aas to convert to Islam and keep those belongings for himself. He refused, saying that becoming a Muslim and beginning by betraying people’s trust would not have been suitable. He took all the goods, went back to Makkah, and gave each owner his due. He then came back to Madinah, converted to Islam, and was reunited with Zaynab and their daughter Umamah.
There was always gentleness and dignity in his behavior toward women, whom he listened to, and whose rights he acknowledged, protected, and promoted.
Thus, the first Muslims’ generosity and open-handedness were plain for all to see. like the Prophet, they had required nothing of Abu Al-`Aas: he was not a Muslim, he belonged to an enemy clan, and he refused to convert, but they let him go anyway, allowing him the freedom to choose and the time needed for his spiritual development- he even received at a critical time in inter-clan relations- the Muslim community‘s protection and it was a woman who spoke out publicly and forcefully on his behalf.
Zaynah often went to the mosque, which was a space open to both men and women, and nobody objected to her making a statement there, among men; in fact, it was not at all uncommon for Muslim women to speak up publicly in such a manner.
Later, in one such instance that is particularly famous in Muslim history, a woman would address `Umar ibn Al-Khattab, who had become the Muslims’ caliph, and point out an error of judgment that he immediately acknowledged.
Inside the mosque, the women would line up behind the men’s ranks, as the postures of prayer, in its various stages, require an arrangement that preserves modesty, decency, and respect. Women prayed, studied, and expressed themselves in that space. Moreover, they found in the Prophet’s attitude the epitome of courtesy and regard: he demanded that men remain seated in order to let women leave first and without inconvenience.
There was always gentleness and dignity in his behavior toward women, whom he listened to, and whose right to express themselves and set forth their opinions and arguments he acknowledged, protected, and promoted.
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The article is an excerpt from Dr. Tariq Ramadan’s book “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
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