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Skills Of Communication: Examples From Prophet’s Sunnah

The skills of communication have recently become one of the skills that people seek to learn. Big institutions, especially those that have a direct contact with people, organize training courses on communication skills. However, it is very important to point out that all the rules and principles of this field of knowledge are not ‘new’: they can easily be found in the Prophetic Sunnah. That is to say Prophet Muhammad (peace be upon him) was the perfect example of how to communicate with people. In this article, I shall seek to shed light on some of the aspects of the exceptional communication skills of the Noble Prophet (peace be upon him):

Eye contact: One of the rules of good communication is that you have to divide your eye contact, that is, do not look at one person or in his eyes all the time. One of the Prophet’s companions said that Prophet Muhammad (peace be upon him) was talking to us as if he was talking to each one of us individually. This feeling was due to the fact that he (peace be upon him) was distributing his eye contact to give everyday a feeling of importance and intimacy.

Keeping a smile: One of the skills of communication is to have a smiling face to win other people’s approval. Prophet Muhammad (peace be upon him) was never seen frowning except when someone committed a sin or violated the rules of religion.

Having self-control: To be a good communicator, you have to have self-control, that helps you to bear with the silly acts done by others. Prophet Muhammad (peace be upon him) showed that on a lot of occasions, even with those who did not show enough decorum or courtesy in dealing with him. The result was always that those who were rude to him felt ashamed because of his noble manners and refined conduct.

Linguistic competence: According to the rules of communication, a good communicator should have linguistic abilities that enable him to answer questions, talk to people and convince them to use the least number of words, but the most effective ones at the same time. This is so apparent when a man came to the Prophet (peace be upon him) asking for advice, and the Prophet (peace be upon him) only said, “Do not get angry.” The man repeated his question thrice and the Prophet (peace be upon him) repeated his answer thrice emphasizing the importance of what he said in spite of the small number of words. In other words, if the man does not get angry, he will avoid a lot of mistakes and blunders caused by wrath and anger. At the end, I would like to stress that all the skills of communication taught to people nowadays are found in the Prophetic Sunnah as Prophet Muhammad (peace be upon him) was the ideal example of how to deal with people in a very unruffled and respectable manner regardless of their religious, cultural or racial background. Allah describes the noble manners of the Prophet in the Holy Qur’an in different places such as, “And you (stand) on an exalted standard of character.” (Qur’an, 68:4)

By: Dr. Khaled Tawfik

Status of Woman in Islam

ISLAM confirms and enhances the natural disposition, which Allah has instilled in His creation. Allah has created men and women, with different attributes, for each to fulfill part of the essential needs for both to live happily in this life and to work more efficiently for the life Hereafter.

He made them indispensable and complementary to each other. They can be compared to a day, which has two parts: night and daytime; also to electricity, which is composed of two elements that blows life into many ‘lifeless’ materials.
Amongst the things in which Allah has distinguished the female is that He made her highly affectionate and emotional in her behavior.

Besides, He made her elegant and fragile to increase her attractiveness, but limits her freedom of movement in the society wherein she lives.

She was made tender and affectionate to be capable of absorbing man’s stiff nature and to attract him, to provide him with psychological refuge and soothe his pains and relieve his worries. Also she was made to be more ready to sacrifice herself for the others in order to be suitable to take care of the children.

In fact, all these qualities are indispensable for the happiness of any family or community. It was proved through psychological experiments that women are stronger than men in surviving unusual psychological stresses and recovering from psychological shocks.

On the other side, Allah has created the male to be distinguished with toughness to protect his family, and to make him more capable to move freely in the environment where he lives.

He can wander freely in a wider area i.e., go to school or deserted areas, and can move more freely during the late hours, at night or in darkness. The male is also less prone to aggression and more capable to defend himself.

No wonder, Islam confined the supreme power in a state to a man, without neglecting women’s intelligent consultation. For Prophet Muhammad (peace be upon him) who received revelation, took the advice of a woman seriously and organized his plan of action.

After concluding a deal with the tribe of the Quraish — before they embraced Islam — he commanded his companions to forsake their intention to perform Umrah. They were so upset that they hesitated in carrying out his orders.

For the deal with the Quraish included provisions which made Muslims submit to the will of the non-Muslims. When the companions hesitated in complying with his orders he felt sad, then Umm Salamah, one of his wives, advised him to perform the rituals of the release from Umrah — Ihram — himself without saying a word. The Prophet (pbuh) took her advice and did what she said (Ibn Al-Qayyim, Zaad Vol. 3:195).

However, when we speak about the distinguished characteristics of men and women, we should bear in mind that there are exceptional cases where a man or woman might excel in other’s area.

Functions Of figures Of Speech In The Qur’an

THE Holy Qur’an abounds with figures of speech that are used for different rhetorical and communicative purposes. In this article, we shall study some of the major purposes:

• To create a sarcastic picture: The Qur’an usually uses some images to criticize those disbelievers who either refused to believe in Allah or fought and oppressed His prophets. The purpose of such images is to stress the importance of true faith, “The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practice its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them). How bad is the example of people who deny the Ayat (proofs, evidences, verses, signs revelations) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers).” (Qur’an, 62:5). The negative tone of the verse helps to instill that picture in the reader’s and listener’s mind.

• To draw a picture of the Hereafter: One of the facts that the Qur’an frequently deals with is death and the Hereafter. The Qur’an focuses on showing how believers’ faith and piety are to be rewarded and how disbelievers become panicky for fear of eternal punishment. Such facts are conjured up through figures of speech, especially similes, which transfer the readers of the Qur’an from this world to the other world, “They will come forth – their eyes humbled – from (their) graves, (torpid) like locusts scattered abroad.” (Qur’an, 54:7)

• Exemplification: One of the functions of the figures of speech employed in the Qur’an is to cite examples that teach a lesson, clarify a ritual, draw a picture etc…. Such examples bridge the gap between the listener or reader of the Qur’an on the one hand and the intended meaning, on the other, “For Him (Allah, Alone) is the Word of Truth (i.e. none has the right to be worshiped but Allah). And those whom they (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not; and the invocation of the disbelievers is nothing but an error (i.e. of no use).” (Qur’an, 13:14)

• To simplify abstractions: An abstract concept is something that cannot be perceived by the senses. Understanding an abstraction requires simplification, explanation and exemplification. Many figures of speech in the Qur’an are used to bridge the gap between the abstract concept in question and the reader or listener, “As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing; but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account.” (Qur’an, 24: 39)

• To express a psychological state: The Qur’an, due to being full of characters and stories, draws pictures of prophets, angels, believers, unbelievers … etc. Many verses in the Qur’an express the psychological state of some characters such as of Moses’ mother when she fears for her son lest he should die or be killed when parting from her, “And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.” (Qur’an, 28:10)

• To give a picture of God (divine entity): Some images in the Qur’an, called anthropomorphic images, are used in the Qur’an to draw a picture of God’s benevolence, mercy, love etc. Such images bridge the gap between believers and their idea about God, “Verily, those who give Bai’ah (pledge) to you (O Muhammad peace be upon him) they are giving Bai’ah (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm; and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward.” (Qur’an, 48:10)

– By Dr. Khaled Tawfik

The Best Thing To Do At Different Times

One problem many of us face is that we want to do so much at once, and thus become overwhelmed in our thoughts trying to establish exactly what we should be doing and what our obligations are at a given point in time.

This leads us to focus on what we can’t accomplish more so than what we can accomplish. This can be well and good, and as Ibn Al-Jawzi said, a person can be rewarded for his intentions more than for his actions.

However, the point of intending is to be productive and extract something physical from that intention.

Part of being productive is to have a methodical approach as to when to focus on what. For example, if your worship and intentions for specific efforts are organized and you properly place your focus where and when it should be, you’ll find yourself accomplishing much more as a Muslim, no matter if you’re a teacher who teaches, a caller to Allah who motivates, or an ordinary worshipper who simply wants to get closer to your Lord.

Ibn Al-Qayyim wrote: “They say that the best worship is to do what will please the Lord at every time in accordance with what that particular time calls for.

“So, the best act of worship during the time of Jihad is Jihad, even if this leads to abandoning certain rituals such as night prayer, fasting, etc. In fact, this applies even if you are to not pray a complete obligatory prayer as you would in times of safety and calm.

“And the best thing to do when you have a guest, for example, is to see to his rights as a guest and to preoccupy yourself with that instead of the recommended rituals you would usually engage in at the time. Such is also the case in fulfilling the rights of your wife and family.

“The best thing to do during the early morning hours is to be preoccupied with prayer, Qur’an, du’a, remembrance of Allah, and asking His Forgiveness.

“The best thing to do when teaching a student or ignorant person is to completely turn your attention towards teaching him.

“The best thing to do during the call to prayer is to leave whatever rituals you are engaged in and to occupy yourself with repeating after the mu’addhin (one making the call).

“The best thing to do during the five prayers is to try your best in carrying them out in the best possible manner and to rush to perform them right away, and to go out to the mosque – even if it is far – is better.

“The best thing to do when someone needs help physically or financially is to engage yourself with helping that person, relieving his distress, and to place this as a priority over your private worship that you’d usually be engaged in.

“The best thing to do when reciting the Qur’an is to have your heart and mind present in order to reflect over and understand it as if Allah is personally addressing you with it. So, to have your heart present to understand and reflect over it and to have the zeal to implement its commands is greater than the attentiveness of the heart of one who has received a message from the ruler to that message.

“The best thing to do when having attendance at ‘Arafa is to exert yourself in being humble before Allah, making du’a, and remembering Him, instead of fasting.

“The best thing to do during the first 10 days of Dhul-Hijjah is to increase in worship, especially saying ‘Allahu Akbar,’ ‘La ilaha illa Allah,’ and ‘Alhamdulillah.’ This is better here than the Jihad that is not an individual obligation.

“The best thing to do during the last 10 nights of Ramadan is to stay in the mosque and to seclude oneself in it without mixing with others and being distracted by them.

“The best thing to do when you have a brother who is sick or dying is to visit him, attend his funeral, and to prefer this over your private worship or social activities.

“And the best thing to do when a disaster befalls you or when people hurt you is to fulfill the obligation of having patience while continuing to interact with them and not running away from them, since the believer who mixes with people and is patient despite their harm to him is better than the believer who doesn’t mix with them and isn’t harmed by them.

“And the best thing you can interact with them in is whatever is good, and this is better than to seclude yourself from them in such a case.

As for bad things, it is better to seclude yourself from them in such a case. However, if you know that mixing with in this case will help remove or reduce the bad, it is better to mix with them than to abandon them.

“So, the best thing to do in every time and situation is whatever will please Allah at that particular time and situation and to focus on the foremost obligation at that particular time and whatever it necessitates and requires…” (Madarij As-Salikin, 1/188)

While Ibnul Qayyim’s words above mention specific actions, it is the larger picture that is underscored. The attitude he is promoting here is to focus on what’s in front of you and needs to be done then and there, as this is the best way to please Allah in that particular situation.

If you employ this attitude in your day-to-day activities in general and your service to Allah and Islam in particular, you’ll find that you’ll get much more out of yourself.

Quran Is The Greatest Gift From Allah

Why do they not study the Quran carefully? Do they have locks on their minds?

QURAN IS THE GREATEST GIFT FROM ALLAH (SWT) BECAUSE:

  • A book that is full of answers
  • A book that makes you cry
  • A book that makes you notice how much harder you can try
  • A book that makes you realize what true love really is
  • A book that gives you direction for all of life’s tough biz
  • A book that gives you hope that someone somewhere is watching over you
  • A book that was revealed to our beloved prophet over a period of 23 years
  • once you put faith into this book you can handle worldly fears
  • A gift sent down from heaven
  • A treasure from above
  • Written proof that shows us how blessed we are with Allah’s love.
  • A BOOK IN WHICH THE MASTER OF WORLDS AND HEAVENS PROMISED/CLARIFIED IN THE FOLLOWING COMMAND……

(17:41) We have explained (things) in various (ways) in the Qur’an, in order that they may receive admonition, but it only increases their flight from the truth.

(17:89) And We have explained to mankind, in this Qur’an, every kind of similitude, yet the greater part of mankind refuse (to receive it) except with ingratitude […]

(39:27) And verily We have coined for mankind in this Qur’an all kinds of similitudes, that perhaps they might reflect […]

(18:54) We have explained in detail in this Qur’an, for the benefit of mankind, every kind of similitude, but man is in most things contentious.

(30:58) Verily, We have propounded for mankind in this Qur’an, every kind of parable […]

(6: 65) Behold how many facets We give to these signs, so that they might understand the truth […]

(7:52) […] For indeed We did convey unto them a Book which We expounded with knowledge (ilm) — a guidance (huda) and a grace (rahmat) for people who believe.

(6:114) Shall I seek other than Allah for judge when it is He who has revealed unto you (this) Book, fully explained [..?]

(2:219) […] Thus Allah makes plain to you (His) revelations, that perhaps you may reflect.

(3:103) […] Thus Allah makes clear His revelations unto you that perhaps you may be guided.

(6:97) […] clearly, indeed, have We spelled out these signs unto people of knowledge.

(6:98) […] clearly, indeed, have We spelled out these signs unto people who can grasp the truth.

(6:99) […] Verily in all this are signs (ayats) for people who will be convinced.

4:95. Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward;

18:29 And proclaim, “This is the truth from your Lord. Whoever accepts it let him accept it, and whoever rejects it, let him reject it.”

[39:29] GOD cites the example of a man who deals with disputing partners (Hadith), compared to a man who deals with only one consistent source (Quran). Are they the same? Praise be to GOD; most of them do not know.

[16:89] The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.

31:6 But among people, there are those who invest their time in Hadith which is unfounded, so as to lead those without knowledge away from the path of God, making mockery of it (the Qur’an). For such there is a humiliating punishment in store.

(6:164) […]every nafs shall bear the consequences of its actions and no one can help him in any capacity