Articles




How did Prophet Muhammad


Achieve Reform?


Reform has become today’s fashionable issue. Everyone is demanding reform although many


are not ready for its consequences. To those, Mr. Amr Khaled presents the example of a reform


pioneer through the suffering of Prophet Muhammad (peace be upon him) during his 23 years


of mission, as an inspiration to those seeking reform while resting in their cozy chairs. Amr


Khaled reviews the phases of struggle and suffering of Muhammad while he called upon people


to embrace the Islamic faith. He also discusses the true concept of reform, and how the Prophet


predicted from the beginning that it would not be achieved quickly or easily.


First Module of Reform


Amr Khaled: Let us take a look at verse 81 of surah 3 of the Qur’an, (The House of Imran): “Allah


made a covenant with the prophets: {If, after what I have vouchsafed to you of the Scriptures and


wisdom, there comes to you a messenger confirming the truth of what you have in your possession,


you shall believe in him and you shall help him. Do you,’ said He, ‘affirm this and accept the obligation


I lay upon you in these terms?’ They answered: ‘We do affirm it.’ Said He: ‘Then bear witness, and I


am also a witness to you}. (The Holy Qur’an, 3:81)


The Almighty Allah gathered all the prophets and told every one of them, “if Muhammad was


sent to you while you were still alive, you must follow and assist him.” All the prophets agreed to


that and Allah bore witness. This holy verse shows the dignity and position of Muhammad, and


that achieving reform in this world is through following his message and teachings.


Religion of Hard Tasks


Before receiving revelation, Muhammad used to seclude himself in the cave of Hiraa to meditate.


What was the reason for this? It was a form of worship Muhammad practiced between the age


of thirty and forty, during which he would meditate upon the greatness of Allah’s creation. This


paved the way toward prophethood.


Reaching the cave of Hiraa is rather difficult and exhausting, even for a young man. In this cave,


one can see a great amount of the sky, as well as the holy Ka’bah.


One night, while he was meditating in the cave, the Angel Gabriel came to Muhammad. On this


occasion the angel did not come to him in the form of a human but in its true angelic form.


Muhammad recalls the experience: “While I was in the cave at night, the angel came to me. He


took me and held me very tight until I thought I was going to die for sure. When he released me, I


was very exhausted. He ordered me to read, to which I replied, ‘I cannot read’, so he held me again


very tight until I thought I was going to die for sure again. Again he released me and said, ‘Read’ and


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again I replied ‘I cannot read’, so for the third time he held me very tight and shook me hard until


I thought it was certain death and said, ‘Read’. I asked, ‘What should I read?’ He said, ‘Read in the


name of your Lord who has created”. (96:1)


The first words of the Prophet’s message show that Islam is a religion of knowledge and reform.


It was a hard start, for Islam had difficult tasks aiming to reform humanity until Judgment Day.


The message began with power and strength, in the same way the Almighty Allah told Zacharia,


John and Jesus to, {hold fast to the book with all your strength} (19:12). The way Gabriel held


Muhammad when entrusting him with the divine message is symbolic to each one of us. In this


way the Almighty Allah tells us: {you are all bearers of this message, so hold fast to it with all your


strength}.


Muhammad ran down the mountain heading home, calling out to his wife, “Cover me! Cover me!”


From that day, Muhammad carried the message and lived by it. His nights were spent praying


to Allah and his days were spent calling upon people to embrace the new faith. Verses of the


Qur’an were revealed to him ordering him to wake up, guide people, and keep praying to Allah,


outlining the first rule of reform: {O thou enshrouded one! Keep awake in prayer at night} (73:1-2),


{O you enfolded [in your coverings], arise and warn!} (74:1-2) and {When you have completed your


task, resume your toil…} (94:7), namely devotion and dedication in worship. These verses were


some of the first revelations Muhammad received.


Muhammad’s route was clearly defined. He was sent to reform the earth—this was the path he


took. To follow it, one must work toward reform.


When the Prophet first began calling people to the new faith, his wife Khadijah asked him to rest


a while. He replied, “The time of rest has passed, Khadijah”. 3 years passed and only 4 believers


followed him: Khadijah, his friend Abu Bakr, his servant Zayd ibn Harithah and a little boy called


Ali ibn Abi Talib, who was also Muhammad’s cousin. Those 4 were the first Muslims. Later on,


Abu Bakr brought 7 new followers to the faith. Those 7 were all among the “Ten Promised with


Paradise”.


Muhammad began regular meetings with them at the house of Al Arqam ibn Abi Al Arqam. He


showed them the ways of Islam and taught them patience, sacrifice, and trusting the Almighty


Allah. The stories of the prophets Joseph and Hud descended upon him to teach him and his


followers patience and endurance. The companions of the Prophet started to gather round him


more and more for 3 years. Then, the verse was revealed to {proclaim what you are bidden}


(15:94) and announce Islam.


Muhammad climbed the hill of As Safa, the most well-known elevation in the whole of Makkah,


to announce Islam to its people at a time when 360 idols were placed around the Ka’bah. He


felt no fear or shame. He addressed all the tribes of Makkah, all of whom gathered in front of


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him: “If I told you that there is an army behind this mountain getting ready to attack you, would you


believe me?” he asked them. They replied, “Of course we would, we have never known you to tell


lies.” He said, “Then hear this, I was sent to warn you against great suffering”. It was then that the


abuse, torture and sacrifices began.


Forms of Abuse


What is the forms of abuse Muhammad had to endure?”


They used to throw sand on him so that when he went home he would be covered in dust. His


daughter Zaynab cried once when she saw him in that state. “Don’t cry my daughter”, he said,


“Allah is supporting your father”. He was certain that reform was on its way. One day they threw


camel’s guts on him while he was prostrating in prayer. He remained in prostration, perhaps


waiting for one of the Muslims to pass by and take the dirt off his back. His daughter Fatimah


was walking by when she saw him. With tears in her eyes, she removed the dirt from his back.


He said to her, “Don’t cry my daughter, the Almighty Allah will honour His religion and grant your


father victory”.


Another time, Uqbah ibn Abi Mu’ayt took off his robe and wrapped it forcefully around


Muhammad’s neck, strangling him until he fell on his knees in pain. Many other times they


called the Prophet names, calling him “Muthammam”, meaning “the dispraised one”, or “the


blamed one”. All the companions of the Prophet were deeply angered by this, to which he would


laugh and say, “Why are you upset? They are insulting Muthammam and I am Muhammad!”


Strengthening the Prophet’s companions with sacrifices


As Muhammad continued his mission, the hostility and abuse reached higher levels. Many were


killed, many died under torture and others were blinded. An old lady from among the believers


named Sumayya was brutally tortured by Abu Jahl, the Prophet’s most hardened opponent.


Muhammad witnessed this torture but was powerless to stop it. He offered Sumayya and her


family words of support: “Have patience, Yasser’s family, you are promised Paradise”. Abu Jahl


became infuriated by her tremendous patience and endurance as she told him over and over,


“Allah is one! Allah is the only one!” and killed her with a spear in her private parts.


The Prophet knew that reform would not be accomplished overnight but after years to come,


and indeed, 23 years later it was achieved.


Sumayya died, her husband Yasser was killed and her son Ammar was beaten and skinned. The


unbelievers kidnapped Khabbab ibn al Aratt, tore off his clothes and pushed him to the ground


on charcoal stones heated with fire, until the charcoal was extinguished from the grease of


his back. When they released him, he went to Muhammad and pleaded with him, “Will you not


pray to Allah to help us?” Muhammad replied, “the Almighty Allah will grant his religion victory,


but you are rushing. Have patience”. Nothing is accomplished overnight. It was sacrifices that


strengthened the companions of the Prophet.


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No Compromises


Quraish, the ruling tribe in Makkah who were the main opponents of Muhammad, were now


looking for a solution. They offered Muhammad wealth, power and marriage to beautiful


women. At one point Utbah ibn Rabi’ah was sent to make such proposals to the Prophet.


When he stopped talking the Prophet asked him whether he had finished. “Yes,” replied Utbah.


“Then hear this,” Muhammad said, and started reciting from “Fussilat”, surah 41 of the Qur’an.


When he reached the verse that says, {But if they turn away, say: ‘I have given you warning of a


thunderbolt, like the thunderbolt that struck [the tribes of] Ad and Thamud’}, Utbah was struck


with fear and panic, covering Muhammad’s mouth with his hands and saying, “I beg you in the


name of our kinsfolk, say no more!”


No attempts at negotiation or compromise of this matter worked with Muhammad, so instead


they went to his uncle and protector Abu Talib, and asked him to keep his nephew away from


them or else they would kill him. Muhammad said to his uncle in reply, “I swear to Allah that


even if they put the sun in my right hand and the moon in my left hand in return for leaving this


message, I will not until Allah grants us victory or I die first!” Abu Talib responded with unfailing


support, “Go my son and do what you wish”.


The Quraish then resorted to isolating Muhammad and his companions in a barren desert


called the Mountain Pass of Bani Talib, boycotting them completely, to the extent that they


eventually had to eat leaves to survive. Khadijah insisted on joining them, even though the


Quraish were willing to spare her. They stayed there for 3 years until the boycott agreement


was finally annulled. It was an experience that strengthened their resolve immensely.


The Epitome of Forgiveness


The Prophet’s wife Khadijah and his uncle Abu Talib both died in the same year. Only Allah would


be there for him now. Muhammad devoted more and more effort to spreading his message. He


walked all the way to Al Ta’if (more then 100 kilometres from Makkah). After about 10 days in Al


Ta’if Muhammad was driven out by its people. They gathered in two lines, throwing stones and


rocks at him. Zayd ibn Harithah was with Muhammad, trying to protect him from the stones with


his body. Fifty year-old Muhammad was dripping blood from his feet, when he met the angel


of the mountains. “If you wish me to collapse these mountains on Al Ta’if I will do as you ask” the


angel said to Muhammad, who replied, “No, may Allah raise from their children a generation who


worship him”.


Muhammad pleaded to Allah while returning from Al Ta’if: “To You, My Lord, I complain of my


weakness, lack of support and the humiliation I am made to receive. Most compassionate and


merciful! You are the Lord of the weak, and You are my Lord. To whom do You leave me? To a distant


person who receives me with hostility? Or to an enemy to whom You have given power over me? If


you are not displeased with me, I do not care what I face. I would, however, be much happier with


Your mercy. I seek refuge in the light of Your face by which all darkness is dispelled and both this


life and the life to come are put on their right courses against incurring Your wrath or being the


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subject of your anger. To You I submit, until I earn Your pleasure. Everything is powerless without


Your support”.


The Almighty Allah comforted His messenger and reassured him (one night), as Muhammad


was asleep, the Angel Gabriel woke him and took him on the Night Journey to Jerusalem and


the Seven Heavens, where he was shown his honorable status in the Afterlife.


Muhammad continued to preach his message and appealed to several Arab tribes to accept the


new faith but they refused. One of the tribesmen hit the Prophet’s camel in its side so that it


threw him off its back while the rest of them sat laughing at him. He preached his message to


26 different tribes with no success, but he never gave up.


Kol El Nas: Was the exodus the answer to all these problems?


Amr Khaled: Yes, the exodus, or immigration to Madinah was not an easy task. When Muhammad


was leaving Makkah, he turned and looked back and said with tears in his eyes, “Only Allah knows


that you are the most beloved of all places to my heart, and if it was not for your people driving me


out I would never have left you”. The Prophet’s companions left everything behind their wealth


and their homes to immigrate with the Prophet to Madinah, and there, a new life began.


Several battles were fought during this period. Badr, Uhud, Hunayn and many others. At one


time, during the battle of Uhud, Muhammad was badly injured and some of his teeth was broken.


After 13 years of oppression and abuse in Makkah, followed by 10 years in Madinah filled with


struggles and battles, Muhammad died at the age of 63, a strong and determined fighter. Ali ibn


Abi Talib, the Prophet’s cousin, reported that, “whenever the battle got hard and rough, we used to


gather behind Muhammad for protection”. Another time, during the battle of Hunayn, the sword


broke in Muhammad’s hand and he called out to the fighters, “I am the Prophet, this is the truth!


I am the son of Abdul Muttalib!”, gathering all his followers around him and spurring them on…


into the battle for reform.


Allah’s peace and blessings be upon him


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The Exemplary Justice of the Prophet


In the Qur’an, Allah commands believers to {Be upholders of justice, bearing witness for Allah


alone, even against yourselves or your parents and relatives. Whether they are rich or poor,


Allah is well able to look after them. Do not follow your own desires and deviate from the truth...}


(Surat an-Nisa’: 135). With the rules he imposed on Muslims, his just and tolerant attitude


towards those of other religions, languages, races and tribes, and his way of not discriminating


between rich and poor, but treating everybody equally, Allah’s Messenger (saas) is a great


example to all of mankind. Allah says this to His Prophet (saas) in one verse:


They are people who listen to lies and consume ill-gotten gains. If they come to you, you can


either judge between them or turn away from them. If you turn away from them, they cannot


harm you in any way. But if you do judge, judge between them justly. Allah loves the just. (Surat


al-Ma’ida: 42)


The Prophet (saas) abided by Allah’s commands, even with such difficult people, and never


made any concessions in his implementation of justice. He became an example for all times


with the words, {My Lord has commanded justice…} (Surat al-A‘raf: 29).


A number of incidents testify to the Prophet (saas)’s justice. He lived in a place where people


of different religions, languages, races and tribes all co-existed. It was very difficult for those


societies to live together in peace and security, and to check those who sought to spread


dissension. One group could grow aggressive towards and even attack another over the slightest


word or action. Yet, the justice of the Prophet (saas) was a source of peace and security for those


other communities, just as much as it was for Muslims. During the time of the Prophet (saas),


Christians, Jews and pagans were all treated equally. The Prophet (saas) abided by the verse


{There is no compulsion where the religion is concerned…} (Surat al-Baqara: 256), explaining the


true religion to everyone, but leaving them free to make up their own minds.


In another verse, Allah revealed to the Prophet (saas) the kind of justice and and conciliation he


needed to adopt towards those of other religions:


So call and go straight as you have been ordered to. Do not follow their whims and desires but


say, {I believe in a Book sent down by Allah and I am ordered to be just between you. Allah is our


Lord and your Lord. We have our actions and you have your actions. There is no debate between us


and you. Allah will gather us all together. He is our final destination.} (Surat ash-Shura: 15)


This noble attitude of the Prophet (saas), being in total harmony with the morality of the Qur’an,


should be taken as an example of how members of different religions today should be treated.


The Prophet (saas)’s justice brought about understanding between people of different races. In


many of his addresses, even in his final sermon, the Prophet (saas) stated that superiority lay


not in race but in godliness as Allah states in the verse:


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{Mankind! We created you from a male and female,and made you into peoples and tribes so that you


might come to know each other. The noblest among you in Allah’s sight is that one of you who best


performs his duty. Allah is All-Knowing, All-Aware}. (Surat al-Hujurat: 13)


Two hadiths report the Prophet (saas) as saying:


“You are sons of Adam, and Adam came from dust. Let the people cease to boast about their


ancestors.”


“These genealogies of yours are not a reason to revile anyone. You are all children of Adam. No one


has any superiority over another except in religion and taqwa (godliness).”


During his final sermon, the Prophet (saas) called on Muslims in these terms:


“There is no superiority for an Arab over a non-Arab and for a non-Arab over an Arab; nor for white


over the black nor for the black over the white except in piety. Verily the noblest among you is he


who is the most pious.”


The agreement made with the Christians of Najran in the south of the Arabian Peninsula was


another fine example of the justice of the Prophet (saas). One of the articles in the agreement


reads: “The lives of the people of Najran and its surrounding area, their religion, their land, property,


cattle and those of them who are present or absent, their messengers and their places of worship


are under the protection of Allah and guardianship of His Prophet.”


The Compact of Medina, signed by the Muslim immigrants from Mecca, the indigenous Muslims


of Medina and the Jews of Medina is another important example of justice. As a result of this


constitution, which established justice between communities with differing beliefs and ensured


the protection of their various interests, long years of enmity were brought to an end. One of


the most outstanding features of the treaty is the freedom of belief it established. The relevant


article reads: “The Jews of Banu ‘Awf are one nation with the Muslims; the Jews have their religion


and the Muslims have theirs…”


Article 16 of the treaty reads: “The Jew who follows us is surely entitled to our support and the


same equal rights as any one of us. He shall not be wronged nor his enemy be assisted.”


The Prophet (saas)’s companions remained true to that article in the treaty, even after his death,


and even practiced it with regard to Berbers, Buddhists, Brahmans and people of other beliefs.


One of the main reasons why the golden age of Islam was one of peace and security was the


Prophet (saas)’s just attitude, itself a reflection of Qur’anic morality.


The justice of the Prophet (saas) also awoke feelings of confidence in non-Muslims, and many,


including polytheists, asked to be taken under his protection. Allah revealed the following


request from the polytheists in the Qur’an, and also told the Prophet (saas) of the attitude he


should adopt towards such people:


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{If any of the idolators ask you for protection, give them protection until they have heard the words


of Allah. Then convey them to a place where they are safe. That is because they are a people who do


not know. How could any of the idolators possibly have a treaty with Allah and with His Messenger,


except for those you made a treaty with at the Masjid al-Haram? As long as they are straight with


you, be straight with them. Allah loves those who do their duty}. (Surat at-Tawba: 6-7)


In our day, the only solution to the fighting and conflict going on all over the world is to adopt


the morality of the Qur’an, and, like the Prophet (saas), never to depart from the path of justice,


making no distinction between different religions, languages, or races. The Prophet (saas)’s


human love, kind thought and compassion, which turned those around him to true religion


and warmed their hearts to faith, is that superior morality which all Muslims should seek to


reproduce. (For further reading about the attributes of the Prophet (saas), see “The Prophet


Muhammad (saas)” by Harun Yahya)


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His Manners and Disposition


{By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered,


they would have dispersed from round about you} (translation of Qur’an 3:159)


About himself the prophet (peace be upon him) said: “Allah has sent me as an apostle so that


I may demonstrate perfection of character, refinement of manners and loftiness of deportment.”


(Malik, Mawatta; Ahmed, Musnad; Mishkat)


By nature he was gentle and kind hearted, always inclined to be gracious and to overlook the


faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility,


sympathy and sincerity were some of the keynotes of his character. In the cause of right and


justice he could be resolute and severe but more often than not, his severity was tempered with


generosity. He had charming manners which won him the affection of his followers and secured


their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of


superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah,


sincere humility was ingrained in his heart. He used to say,


“I am a Prophet of Allah but I do not know what will be my end.” (Bukhari, Sahih Bukhari, Chapter


“Al-Janaiz”)


In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts


of men, he said : “O people of Quraish be prepared for the hereafter, I cannot save you from the


punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib,


I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save.” (Sahahin)


He used to pray : “O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do


not punish me.” (Ahmed, Musnad, Vol. 6 pg. 103)


He always received people with courtesy and showed respect to older people and stated:


“To honor an old man is to show respect to Allah.”


He would not deny courtesy even to wicked persons. It is stated that a person came to his house


and asked permission for admission. The prophet (peace be upon him) remarked that he was


not a good person but might be admitted. When he came in and while he remained in the house,


he was shown full courtesy. When he left Aiysha (ra) said : “You did not think well of this man, but


you treated him so well.” . The prophet (peace be upon him) replied : “He is a bad person in the


sight of Allah who does not behave courteously and people shun his company bacause of his bad


manners.” (Bukhari, Sahih Bukhari) .


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He was always the first to greet another and would not withdraw his hand from a handshake


till the other man withdrew his. If one wanted to say something in his ears, he would not turn


away till one had finished (Abu Dawud, Tirmizi). He did not like people to get up for him and used


to say : “Let him who likes people to stand up in his honour, he should seek a place in hell.” (Abu


Dawud, Kitabul Adab, Muhammadi Press, Delhi).


He would himself, however, stand up when any dignitary came to him. He had stood up to receive


the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster


brother was given similar treatment. He avoided sitting at a prominent place in a gathering,


so much so that people coming in had difficulty in spotting him and had to ask which was the


Prophet (peace be upon him). Quite frequently uncouth bedouins accosted him in their own


gruff and impolite manner but he never took offence. (Abu Dawud Kitabul Atama).


He used to visit the poorest of ailing persons and exhorted all muslims to do likewise (Bukhari,


Sahih Bukhari, Chapter “Attendance on ailing persons”). He would sit with the humblest of


persons saying that righteousness alone was the criterion of one’s superiority over another. He


invariably invited people be they slaves, servants or the poorest believers, to partake with him


of his scanty meals (Tirmizi, Sunan Tirmizi).


Whenever he visited a person he would first greet him and then take his permission to enter the


house. He advised the people to follow this etiquette and not to get annoyed if anyone declined


to give permission, for it was quite likely the person concerned was busy otherwise and did not


mean any disrespect (Ibid).


There was no type of household work too low or too undignified for him. Aiysha (ra) has stated,


“He always joined in household work and would at times mend his clothes, repair his shoes and


sweep the floor. He would milk, tether, and feed his animals and do the household shopping.” (Qazi


Iyaz: Shifa; Bukhari, Sahih Bukhari, Chapter: Kitabul Adab)


He would not hesitate to do the menial work of others, particularly of orphans and widows


(Nasi, Darmi). Once when there was no male member in the house of the companion Kabab Bin


Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the


inhabitants (Ibn Saad Vol. 6, p 213).


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Justice


The Prophet (peace be upon him) asked people to be just and kind. As the supreme judge and


arbiter, as the leader of men, as generalissimo of a rising power, as a reformer and apostle, he


had always to deal with men and their affairs. He had often to deal with mutually inimical and


warring tribes when showing justice to one carried the danger of antagonizing the other, and


yet he never deviated from the path of justice. In administering justice, he made no distinction


between believers and nonbelievers, friends and foes, high and low. From numerous instances


reported in the traditions, a few are given below.


Sakhar, a chief of a tribe, had helped Muhammad (peace be upon him) greatly in the seige of Taif,


for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar:


one by Mughira of illegal confinement of his (Mughira’s) aunt and the other by Banu Salim of


forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made


him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80)


Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of Khaibar. His cousin


Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid


and done to death. Mahisa reported this tragedy to the Prophet (peace be upon him) but as there


were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the


blood-money out of the state revenues (Bukhari, Sahih Bukhari Nasai).


A woman of the Makhzoom family with good connections was found guilty of theft. For the


prestige of the Quraish, some prominent people including Asama Bin Zaid interceded to save her


from punishment. The Prophet (peace be upon him) refused to condone the crime and expressed


displeasure saying : “Many a community ruined itself in the past as they only punished the poor


and ignored the offences of the exalted. By Allah, if Muhammad’s (My) daughter Fatima would have


committed theft, her hand would have been severed.” (Bukhari, Sahh Bukhari, Chapter “Alhadood”)


The Jews, in spite of their hostility to the Prophet (peace be upon him), were so impressed by his


impartiallity and sense of justice that they used to bring their cases to him, and he decided them


according to Jewish law. (Abu Dawud, Sunan Dawud)


Once, while he was distributing the spoils of war, people flocked around him and one man almost


fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about


this that he told the man that he could have his revenge, but the man said, “O messenger of Allah,


I forgive you.” (Abu Dawud, Kitablu Diyat).


In his fatal illness, the Prophet (peace be upon him) proclaimed in a concourse assembled at


his house that if he owed anything to anyone the person concerned could claim it; if he had ever


hurt anyone’s person, honor or property, he could have his price while he was yet in this world. A


hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once.


(Ibn Hisham, Sirat-ur-Rasul)


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Love for the Poor


The Prophet (peace be upon him) enjoined upon Muslims to treat the poor kindly and to help


them with alms, zakat, and in other ways. He said: “He is not a perfect muslim who eats his fill


and lets his neighbor go hungry.”


He asked, “Do you love your Creator? Then love your fellow beings first.”


Monopoly is unlawful in Islam and he preached that : “It is diffucult for a man laden with riches to


climb the steep path that leads to bliss.”


He did not prohibit or discourage the aquisition of wealth but insisted that it be lawfully aquired


by honest means and that a portion of it would go to the poor. He advised his followers : “To give


the laborer his wages before his perspiration dried up.”


He did not encourage beggary either and stated that : “Allah is gracious to him who earns his


living by his own labor, and that if a man begs to increase his property, Allah will diminish it and


whoever has food for the day, it is prohibited for him to beg.”


To his wife he said : “O Aysha, love the poor and let them come to you and Allah will draw you near


to Himself.” (Bukhari, Sahih Bukhari)


One or two instances of the Prophet’s (peace be upon him) concern for the poor may be given


here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some


fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor


man appealed to the Prophet (peace be upon him) who remonstrated the owner thus: “This man


was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him.”


His clothes were restored to the Madinan and, in addition, some grain was given to him (Abu


Dawud, Kitabul Jihad).


A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt


owing to the failure of his date crop. The Prophet (peace be upon him) went with Jabir to the


house of the creditor and pleaded with him to give Jabir some more time but the creditor was


not prepared to oblige. The Prophet (peace be upon him) then went to the oasis and having


seen for himself that the crop was really poor, he again approached the creditor with no better


result. He then rested for some time and approached the creditor for a third time but the latter


was adamant. The Prophet (peace be upon him) went again to the orchard and asked Jabir to


pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left


something to spare (Bukhari, Sahih Bukhari).


His love for the poor was so deep that he used to pray: “O Allah, keep me poor in my life and at my


death and raise me at resurrection among those who are poor.” (Nasai, Chapter: Pardon).


18


Can Prophet Muhammad


be taken as a Model


for Muslims to follow?


Being the final Prophet of God, Prophet Muhammad has been endowed with a life that is an


epitome of success. He was born an orphan and rose to become a ruler of integrity. Each of the


different phases of his life provides examples for anyone who wishes to emulate it for righteous


living.


The Prophet’s character alone is a paragon of virtue, a model for all men. God says to the


reader of the Quran: {You have indeed in the Messenger of God (Muhammad) a beautiful pattern (of


conduct) for any one whose hope is God and the Final Day.} (33:21)


Ali Akbar, in his book “God and Man”, says: “Great minds and teachers like Buddha and Christ


could not present their lives as models for mankind to follow. One left the family while the other


had none. One severed his connections with the worldly affairs altogether and the other had


never entered into them. Their teachings are lofty but can be followed only by those who live


an ascetic life like them. The human progress in acquiring knowledge of the Creator and the


Universe and mastering elements and scientific research could never be possible if all people


lived ascetic lives, and the world would come to an end in one generation as far as human


beings are concerned if all practised celibacy. God Who is the Creator of mankind could not


depute persons to advocate principles contrary to the laws laid down by Him for the procreation


of His creatures.


“But the great model Muhammad presents all phases of life to follow. As an orphan, as


a shepherd, as a son, as a nephew, as father, as grandfather, as husband, as a citizen, as a


neighbour, as a humanitarian and lover to children and orphans, as supporter and free worker


for poor widows and needy persons, as tolerant teacher never offending susceptibilities or


beliefs of others, as conqueror, as forgiver of those who persecuted him after they came under


his power by his example of forgiving the people of Mecca who had ruthlessly persecuted him,


as master of those who came to him as slaves by freeing them at once, as a ruler and a teacher


of good treatment which should be meted to those who differ from you in religion when they


come under your protection by his own example, as the first giver in the world to women a right


of full possession of property and inheritance from parents, sons, brothers and sisters and


other relations; and in many other respects a model to follow.”


19


Did Prophet Muhammad Perform Miracles?


Prophet Muhammad did perform some miracles but they were all spiritual in nature. One of


his well-known miracles was the “Night Journey” during which he travelled (spiritually) to the


Dome of the Rock in Jerusalem (later to be known as Al-Aqsa Mosque, the third holiest mosque


in Islam) and from there to Heaven and back. When he returned he taught Muslims the five daily


prayers. However, Muslims do not need to make an issue over these miracles to strengthen or


highlight the Islamic religion.


Physical miracles were performed by some of the earlier Prophets to convince the people of


their divine missions, usually when forced or requested. The pagan Meccans too did ask the


Prophet what miracles he could or had performed. Hinting that miracles as performed by the


earlier Prophets would have no effect in his time, the Prophet pointed at the Quran and said in


a metaphorical sense: “The Quran is my miracle.”


Indeed, the time (some 600 years after Jesus Christ) was ripe for an intellectual miracle _ a


Book _ to take place. The Quran is that Book, a living miracle, one that exists today just as


“performed” by the Prophet; a tangible one indeed, a miracle by which people could see, touch


and receive guidance.


By this miracle, (the Quran), Muslims throughout the world, from those days till today, have


abstained from the prohibited and obeyed the obligatory, such as performing the five daily


prayers, facing the Ka’aba in Mecca during prayers, fasting in Ramadhan, going for the Hajj,


and living as best as they could according to the teachings of Islam.


20


How the Prophet


Instilled Brotherhood among Muslims


Sure, Islam isn’t racist; almost any Muslim will tell you that. But Islam’s very strong stance


against racism and prejudice wasn’t just demonstrated in words and principles: {O Mankind,


We created you from a single (pair) of a male and a female and made you into nations and tribes,


that you may know each other. Verily the most honored of you in the sight of God is he who is the


most righteous of you} (Al-Hujurat:13). It was also evident in the Prophet’s establishment of the


mu’akhah (brotherhood) system.


About six months after the Muslims of Makkah had left their homes, livelihoods, and, in many


cases, their families, for the sake of Allah and immigrated to Madinah, the Prophet (peace and


blessings be upon him) established a system that would bring together Muslims of two different


cities and different tribes.


The Muslims who had left Makkah were called Muhajirun, immigrants to Madinah; they had


left their homes for the sake of Allah. They were now homeless and more or less penniless in


Madinah. They needed help. Enter the Muslims of Madinah. They became the Ansars (helpers)


of their Muhajirun brothers and sisters in faith.


They Were Not Just “Roommates”


Bringing Muslims together (Mu’akhah ), coming from the same root as akh “brother” in Arabic,


means a system of making people brothers. The Prophet paired one Muhajir with one Ansar.


They were not just temporary roommates. They became brothers in the truest sense. Not only


did the Ansar Muslim provide the Muhajir Muslim with food, shelter, and clothing. He offered


him consolation, support, and true Muslim fellowship.


Although there were no set rules, every one of the Ansar who got a Muhajir as his brother gave


an equal share in his property and belongings to his Muhajir brother.


In the bad old days of Arab tribal enmity and prejudices, the mu’akhah system was truly


revolutionary. It gave the Muhajirun a chance to rebuild their lives in their new home, while


creating a deep bond of love and affection between Muslims of two very different cities.


The regional differences between people, languages, and culture, despite smaller distances as


compared to today, were great.


So it was perhaps strange for people at the time to think of an Arab and a non-Arab living


together as brothers.


21


For instance, Bilal ibn Rabah, an African Muhajir and an ex-slave, was paired as a brother with


Abu Rawahah `Abdullah ibn `Abdul Rahman. And they were brothers, not mere roommates. A


black man and an Arab. Who could have imagined this state of affairs in the pre-Islamic tribal


Arabia?


They Even Used to Inherit from Each Other


This brotherhood was even more important than the blood relationship, since it was based on


faith, not genetics or blood.


This existed to such a degree that initially, the Muslim brothers in mu’akhah would inherit from


each other. However, later on, this practice was abrogated.


The mu’akhah system is clearly an example of Islam’s solid commitment to the establishment


of a brotherhood based not on color, language, race, or ethnicity, but purely on faith. Muslims


today need to remember this system and our community leadership should be proactive to


implement the Islamic ideals.


22


The Truth about Muhammad


Michael H. Hart, the American author of The Hundred: A Ranking of the Most Influential


Persons in History, called Muhammad (peace be upon him) “the only man in history who was


supremely successful on both the religious and secular levels.” To this, one can add a number of


his other unique achievements such as the following:


There never was anyone like Muhammad (peace be on him) whose life has been recorded in


such meticulous detail, and there never was anyone in history like Muhammad (peace be upon


him) whose exemplary deeds are so closely emulated in their daily lives by so many people from


so many countries and regions of this world, and to this day.


It was Muhammad alone, among the religious leaders, who could establish a government based


on divine guidance for the first time in human history, and that, too, in a land where anarchy had


reigned supreme for centuries. He brought law, order, and social justice to a people notorious


for endless retaliatory conflicts. If anyone ever became an unchallenged ruler by divine right,


it was Muhammad, and Muhammad alone. While he possessed power as absolute as humanly


attainable, he remained ever humbler than any of his followers. He said, “I am merely a servant


of God and I have been sent only as a teacher.”


It was Muhammad (peace be upon him) who for the first time taught people to give up alcohol,


drugs and all kinds of unclean food. It was none other than Muhammad (peace be upon him)


who for the first time in history established women’s rights by allowing them to own property,


inherit, question authorities, reject arranged marriages, and seek divorce when they had


reasons for doing so.


There never was such an unlettered man who put the wisdom of the scholars of all the later


generations to shame. And there never was a religious leader like him who was so “modern” in


his attitudes and policies. He condemned racism and nationalism; he established laws to protect


animals, trees, and the environment; he established workers’ rights and banned interest.


In a brief span of 23 years of his prophetic life, Muhammad (peace be upon him) was able to


transform the faith, morality, daily life, and the very mindset of all the varied tribes of Arabia.


Within a hundred years his message had changed the hearts and lives of millions in different


parts of the world.


The details of the Prophet’s personal life such as how he ate, drank, washed himself, and so


on, can be learned from the volumes of Hadith, which form a treasure for such information on


his lifestyle. Indeed, it would be impossible to give on this page a detailed account of the varied


aspects of the personality of the man Muhammad (peace be upon him). Therefore, I would


content myself by highlighting here just a few aspects of his personal life.


23


The Prophet was taller than average, of strong physical build; he was fair of complexion, had


a prominent forehead, along with long and thick eyelashes. His face was genial and had a very


attractive and pleasant smile.


When he spoke, he spoke to the purpose or else he kept quiet. He was the first to greet a


person; and he was not the first to withdraw his hand from a handshake. He never liked people


paying him too much respect and prohibited them from standing up when he entered. He visited


the poor and the ailing and advised the Muslims to do likewise. He invited the poorest of the


poor to partake of his scanty meal.


His wife `A’ishah said, “He always joined in household work and would at times mend his clothes,


cobble his shoes, and sweep the floor. He would milk, tether, and feed his animals and do the


household shopping” (Al-Bukhari).


The Prophet was of very clean habits and used to brush his teeth five times a day, before each


of the daily Prayers. After midnight he used to get up for the Tahajjud Prayers (optional late


night Prayer) which he never missed in his life (Al-Bukhari). He was not fastidious about his


bed; sometimes he slept on his cot, sometimes on an ordinary mattress, and sometimes on the


ground (Zarqani).


He was gentle and kindhearted, always ready to overlook the faults of others. Politeness,


generosity, simplicity, and sincerity were the hallmarks of his character.


In dispensing justice, he was firm, but his severity was tempered with compassion. His charming


manners won him the affection of his followers. Though he was the Messenger of Allah, and


virtually became the ruler of Arabia, he never was proud, and never did he assume any air of


superiority. Fear of Allah and humility were deeply ingrained in his heart.


He always received people with courtesy and showed respect to older people. He said, “To honor


an old man is to show respect to Allah.”


He was very kind to animals. Once during a journey, somebody picked up some bird’s eggs. The


bird’s painful note and fluttering attracted the attention of the Prophet (peace be upon him),


who asked the man to replace the eggs (Al-Bukhari).


Also as his army marched towards Makkah to conquer it, they passed a female dog with puppies.


The Prophet (peace be upon him) not only gave orders that they should not be disturbed, but


posted a man to see that this was done.


The Prophet loved the company of the poor people; and he used to pray, “O Allah, keep me poor


in my life and at my death, and raise me at resurrection among those who are poor” (An-Nasa’i).


24


His house was a hut with walls of unbaked clay and a thatched roof of palm leaves covered by


camel skin. He used to sleep on a rough mattress. Once his disciples noticed its imprint on his


back. They wished to give him a soft bed, but he declined the offer, saying: “What have I to do with


worldly things? My connection with the world is like that of a traveler resting for a while underneath


the shade of a tree and then moving on.”


He advised the people to live simple lives and himself practiced great austerities. When he


died there was nothing in his house except a few seeds of barley left from a mound of the grain


(Al-Bukhari).


The Prophet said about himself, “Allah has sent me as messenger so that I may demonstrate


perfection of character, refinement of manners, and loftiness of deportment” (Malik).


And when he died, he did not leave a cent, nor any property except his white mule, his weapons,


and a piece of land which he had dedicated for the good of the community (Al-Bukhari).


Allah says in the Qur’an what means: {You have indeed in the Messenger of God [Muhammad] a


beautiful pattern [of conduct] for anyone whose hope is God and the Final Day}. (Al-Ahzab 33:21)


25


The Forgiveness of Muhammad


Shown to Non-Muslims


The Prophet Muhammad, may God praise him, was described as a “Mercy for all the Worlds”,


as God said in the Quran: {We have sent you as a mercy for all the worlds.} (Quran 21:107)


The recipients of this quality were not limited to just the Muslim nation, but it also extended to


non-Muslims, some of who spent all their effort trying to harm the Prophet and his mission.


This mercy and forgiveness is clearly demonstrated in the fact that the Prophet, may the mercy


and blessings of God be upon him, never took revenge on anyone for personal reasons and


always forgave even his staunch enemies. Aisha said that the Prophet never took revenge on


his own behalf on anyone. She also said that he never returned evil for evil, but he would forgive


and pardon. This will, God willing, become clear after a deep analysis of the following accounts


of his life.


In the earlier portion of his mission, the Prophet traveled to the city of Taif, a city located in


the mountains nearby to Mecca, in order to invite them to accept Islam. The leaders of Taif,


however, were rude and discourteous in their treatment of the Prophet. Not being content with


their insolent attitude towards him, they even stirred up some gangs of the town to harass him.


This riff-raff followed the Prophet shouting at and abusing him, and throwing stones at him,


until he was compelled to take refuge in an orchard. Thus the Prophet had to endure even more


obstacles in Taif than he had had to face in Mecca. These ruffians, stationed either side of the


path, threw stones at him until his feet were injured and smeared with blood. These oppressions


so grievously dejected the Prophet and plunged him into in such a state of depression that a


prayer, citing his helplessness and pitiable condition and seeking the aid of God, spontaneously


came from his lips:


“O God, to You I complain of my weakness, lack of resources and humiliation before these people.


You are the Most Merciful, the Lord of the weak and my Master. To whom will You consign me? To


one estranged, bearing ill will, or an enemy given power over me? If You do not assign me any


worth, I care not, for Your favor is abundant upon me. I seek refuge in the light of Your countenance


by which all darkness is dispelled and every affair of this world and the next is set right, lest Thy


anger should descend upon me or Your displeasure light upon me. I need only Your pleasure and


satisfaction for only You enable me to do good and evade the evil. There is no power and no might


but You.”


The Lord then sent the angel of mountains, seeking the permission of the Prophet to


join together the two hills and crush the city of Taif, between which it was located. Out of


his great tolerance and mercy, the Messenger of God replied, “No! For, I hope that God will


bring forth from their loins people who will worship God alone, associating nothing with Him.”


(Saheeh Muslim).


26


His mercy and compassion was so great that on more than one occasion, God, Himself,


reprimanded him for it. One of the greatest opponents of Islam and a personal enemy, was


Abdullah bin Ubayy, the leader of the hypocrites of Medina. Outwardly proclaiming Islam, he


surreptitiously inflicted great harm to the Muslims and the mission of the Prophet. Knowing


his state of affairs, the Prophet Muhammad still offered the funeral prayer for him and prayed


to God for his forgiveness. The Quran mentions this incident in these words: {And never (O


Muhammad) pray for one of them who dies, nor stand by his grave. Lo! They disbelieve in God and


His Messenger, and they died while they were evil doers.} (Quran 9:84).


Abdullah bin Ubayy worked all his life against Muhammad and Islam and left no stone unturned


so as to bring him into disrepute and try to defeat his mission. He withdrew his three hundered


supporters in the battle of Uhud and thus almost broke the backbone of the Muslims at one


stroke. He engaged in intrigues and acts of hostility against the Prophet of Islam and the


Muslims. It was he who tried to bring shame to the Prophet by inciting his allies to falsely


accuse the Prophet’s wife, Aisha, of adultery in order to discredit him and his message.


The mercy of the Prophet even extended to those who brutally killed and then mutilated the


body of his uncle Hamzah, one of the most beloved of people to the Prophet. Hamzah was one


of the earliest to accept Islam and, through his power and position in the Quraishite hierarchy,


diverted much harm from the Muslims. An Abyssinian slave of the wife of Abu Sufyan, Hind,


sought out and killed Hamzah in the battle of Uhud. The night before the victory of Mecca, Abu


Sufyan accepted Islam, fearing the vengeance of the Prophet, may the mercy and blessings of


God be upon him. The latter forgave him and sought no retribution for his years of enmity. After


Hind had killed Hamzah she mutilated his body by cutting his chest and tearing his liver and


heart into pieces. When she quietly came to the Prophet and accepted Islam, he recognized her


but did not say anything. She was so impressed by his magnanimity and stature that she said,


“O Messenger of God, no tent was more deserted in my eyes than yours; but today no tent is more


lovely in my eyes than yours.”


Ikrama, son of Abu Jahl, was a great enemy of the Prophet and Islam. He ran away after the


victory of Mecca and went to Yemen. After his wife embraced Islam, she brought him to the


Prophet Muhammad under her protection. He was so pleased to see him that he greeted him


with the words: “O emigrant rider, welcome.”


Safwan bin Umaya, one of the chiefs of Mecca, was also a great enemy of Muhammad and


Islam. He promised a reward to Umair ibn Wahab if he managed to kill Muhammad. When


Mecca was conquered, Safwan ran away to Jeddah in the hope of finding a berth that would


take him to Yemen by sea. Umair ibn Wahab came to Muhammad and said, “O Messenger of


God! Safwan ibn Umayya, a chief of his tribe, has run away from fear of what you might do to him


and threatens to cast himself into the sea.” The Prophet sent him a guarantee of protection and,


when he returned, he requested Muhammad to give him two months to come to a decision... He


was given four months, after which he became a Muslim by his own will.


27


Habir ibn al-Aswad was another vicious enemy of Muhammad and Islam. He inflicted a serious


injury to Zainab, daughter of the Noble Prophet when she decided to migrate to Medina. She was


pregnant when she started her migration, and the polytheists of Mecca tried to stop her from


leaving. This particular man, Habbar bin al-Aswad, physically assaulted her and intentionally


caused her to fall down from her camel. Her fall had caused her to miscarry her baby, and


she herself, was badly hurt. He had committed many other crimes against Muslims as well.


He wanted flee to Persia but, when he decided to come to Muhammad instead, the Prophet


magnanimously forgave him.


The tribe of Quraish the were archenemies of Islam and, for a period of thirteen years while he


was still in Mecca, they would rebuke the Prophet, taunt and mock him, beat him and abuse


him, both physically and mentally. They placed the afterbirth of a camel on his back while he


prayed, and they boycotted him and his tribe until the social sanctions became unbearable. They


plotted and attempted to kill him on more than one occasion, and when the Prophet escaped


to Medina, they rallied the majority of the Arab tribes and waged many wars against him. Yet,


when he entered Mecca victorious with an army of 10,000, he did not take revenge on anyone.


The Prophet said to the Quraish: “O people of Quraish! What do you think I will do to you? Hoping


for a good response, they said: “You will do good. You are a noble brother, son of a noble brother.”


The Prophet then said: “Then I say to you what Joseph said to his brothers: ‘There is no blame upon


you.’ Go! For you all free!.”


Rarely in the annals of history can we read such an instance of forgiveness. Even his deadliest


enemy Abu Sufyan, who led so many battles against Islam, was forgiven, as was any person who


stayed in his house and did not come to fight him. The Prophet, may the mercy and blessings


of God be upon him, was all for forgiveness and no amount of crime or aggression against him


was too great to be forgiven by him. He was the complete example of forgiveness and kindness,


as mentioned in the following verse of the Quran: {Keep to forgiveness (O Muhammad), and enjoin


kindness, and turn away from the ignorant.} (Quran 7:199).


He always repelled evil with the good of forgiveness and kind behavior for, in his view, an antidote


was better than poison. He believed and practiced the precept that love could foil hatred, and


aggression could be won over by forgiveness. He overcame the ignorance of the people with the


knowledge of Islam, and the folly and evil of the people with his kind and forgiving treatment.


With his forgiveness, he freed people from the bondage of sin and crime, and also made them


great friends of Islam. He was an epitome of the verse of the Quran: {Good and evil are not alike.


Repel evil with what is better. Then he, between whom and you there was hatred, will become as


though he was a bosom friend.} (Quran 41:34).



 



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