When The Prophet’s Wives Met Men
It is well known that a divine order was given to the Prophet (peace be upon him), late in his life, requiring his wives to be behind a screen when speaking to men. Before that order, they behaved like other Muslim women, taking part in the public life of society and meeting men on public and private occasions. There are many examples of this on
either very common occasions, such as the mere exchange of greetings, or special ones like weddings and parties. However, we will cite other examples so that we give an idea of the extent of their participation in public life, and the variety of purposes of their meetings with men.
The first example concerns the pursuit of knowledge and involves Lady Khadeejah, the Prophet’s first wife. Lady Ayesha reports: “The first aspect of revelation given to the Prophet was that his dreams would always come true. Khadeejah took him to Waraqah ibn Nawfal, her cousin on her father’s side. Waraqah had converted to Christianity before the advent of Islam. He used to write in Arabic whatever he learned of the Gospel. He was an old, blind man. Khadeejah said to him: ‘Cousin! Listen to what he (meaning Prophet Muhammad) has to tell you.’ He said to him:
‘What is it that you have seen?’ The Prophet told him about his encounter with Gabriel, the angel. Waraqah said: ‘This is the archangel who used to come to Moses. I wish I were a young man. I wish I am alive when your people will drive you out of your town.’ The Prophet said: ‘Will they drive me out?’ Waraqah answered. ‘Yes. No one has ever preached what you will be delivering without being met with hostility. If I am alive on that day, I will give you great support.’ (Related by Al-Bukhari and Muslim.)
After Khadeejah’s death, the Prophet (peace be upon him) married several wives who reported many of his statements and teachings. But none reported more than Ayesha, who was endowed with a rich wealth of knowledge. Saeed ibn Al-Aas reports that both Ayesha and Uthman told him that “Abu Bakr sought admission to speak to the Prophet when he was lying on his bed, wearing Ayesha’s shawl. When Abu Bakr was admitted, the Prophet attended to his business, and then he left. Then Umar sought permission, and he was allowed while the Prophet remained in the same position. When he finished his business, he left. Uthman later sought permission, and the Prophet sat up and told Ayesha to put her clothes together, covering herself well. When Uthman left after finishing his business with the Prophet, Ayesha said: ‘Messenger of God! Why did you not sit up and prepare yourself to receive Abu Bakr and Umar as you did for Uthman?’ He said: ‘Uthman is a shy person. I feared that if I received him when I was in that position, he would not put his request to me.” (Related by Muslim.)
Usamah ibn Zayd reports that “Gabriel the angel came to the Prophet when he was at Umm Salamah’s home, and he spoke to him before standing up and leaving. The Prophet asked his wife, Umm Salamah, who that person was.
She said: ‘He is Dihyah.'” Umm Salamah said: “By God, I had no doubt that the man was Dihyah until I heard the Prophet speaking to the people, reporting what Gabriel said.” (Related by Al-Bukhari and Muslim.)
It should perhaps be explained that sometimes Gabriel came to the Prophet taking the shape of a human being. On those occasions, he mostly appeared like Dihyah ibn Khaleefah Al-Kalbi, who was a very handsome companion of the Prophet. This explains how the Prophet’s wife, Umm Salamah, thought Gabriel to be Dihyah, but when she heard the Prophet addressing his companions and saying to them what Gabriel said earlier, she realized her mistake.
Ayesha reports that when the Prophet’s wives needed to go to the restroom, they went at night to Al-Manasi’, a wide, open place with no vegetation. Umar used to say to the Prophet that he should keep his wives screened, but the Prophet did not do that. One night Sawdah, the wife of the Prophet, went out for that purpose. She was a tall woman. Umar called out to her: ‘We have recognized you, Sawdah!’ He did so out of his eagerness that the Prophet’s wives should be screened. Soon afterward, God’s order was revealed for them to be screened.’ (Related by Al-Bukhari and Muslim.)
Anas reports: “On the day of the Battle of Uhud, fighters retreated, leaving the Prophet. I saw Ayesha bint Abu Bakr and Umm Sulaym, having lifted their dresses. I could see their anklets as they moved fast, carrying water skins on their backs and pouring water in people’s mouths before going back to fill up the water skins and giving people to drink.” (Related by Al-Bukhari and Muslim.)
Together, these Hadiths give us a picture of the Prophet’s wives actively participating in the life of the Muslim community. When the Prophet was visited by some of his companions, they were often present, in case the Prophet needed anything. People put their cases, and asked for rulings, even on intimate matters such as intercourse between man and wife, when they might be present. The Prophet neither ordered them to go out, nor was he upset that the man should put such a question while his wife was present. On the contrary, he answered him in a very relaxed manner, letting the question appear as a very ordinary one.
We also note that the Prophet was frequently visited by his companions, who had different needs. He did not have a reception room where he conducted his community affairs.
He simply admitted people into his room, where any of his wives might be present. The fact that they were later ordered to remain behind a screen puts them in a special category among women, with certain rules applicable to them only.
There is no suggestion, at any time, that other women should follow their example concerning such rules. Therefore, their conduct as appears in these Hadiths is the one that Islam wants ordinary Muslim women to follow. They confirm that Islamic society is one where men and women mix socially, but observe a high standard of propriety and decency, maintaining Islamic morality.
By: Dr. Abd Al-Haleem Abu Shuqqah
Hazrat Wahshi (R.A) Ka Qabool Islam
Hazrat Wahshi (R.A) Ka Qabool Islam
Note: Tibrani Nay Zaeef Sanad Kay Sath Hazrat Ibn e Abas RA Say Yeh Rawayat Naqal Ki Hai.
طبرانی نے ضعیف سند کے ساتھ حضرت ابن عباس رضی اللہ عنہ سے یہ روائت نقل کی ہے۔
Asma Bint Abu Bakr ( R.A.) A Role Model For Women
From Bilal to Sumayya, the history of Islam is replete with sacrifices rendered by the companions of the Prophet (may Allah’s peace and blessings be upon him).
Asma bint Abu Bakr (R.A.) has a special position among the early Muslims. Her sacrifices for Islam are numerous.
Asma was the daughter of Abu Bakr and sister of Ummul Momineen Ayesha (may Allah be pleased with them). She was the mother of Caliph Abdullah bin Zubair. Her four generations were companions. She was the 18th person to enter into the fold of Islam. Asma (R.A.) supported Islam from an early age. She played a key role in the migration of the Prophet (peace be upon him).
Asma (R.A.) was entrusted to carry food for Abu Bakr(R.A.) and the Prophet (peace be upon him) who were hiding in Cave ‘Thawr’. The cave was about three miles away on a mountainous track. She carried food daily for three days, though she was pregnant for seven months.
The last day when Asma(R.A.) prepared their travel provisions and water skin, there was no rope to tie them. She tore her ‘Nitaq’ (waist belt) into two pieces and tied the bag with one.
The Prophet (may Allah’s peace and blessings be upon him) saw it, he smiled and told her…“Indeed, Allah has given you, in exchange for this girdle, two belts in Paradise.” And thus she was named as “Zu Nataqain” (Lady of Two Belts). She kept this honorable title for her whole life.
After the two left Thawr cave, Abu Jahl came in searching for them and slapped Asma (R.A.) so hard that blood oozed from her ears. Bearing the pain with courage and tolerance, she did not disclose the secret. When the Prophet (peace be upon him) reached ‘Quba’ near Madinah, he invited a group that included his daughters and Asma(RA) accompanied them. When they reached near Quba, she gave birth to a boy named Abdullah bin Zubair.
The Prophet (peace be upon him) was very happy. He took the baby in his lap and gave a bit of date chewed by him in the mouth of the baby. Abdullah was the first baby born to Muhajirin in Madinah.
Zubair ibn Al-Awwam, her husband, migrated to Madinah empty-handed, leaving everything in Makkah. Asma (R.A.) had a hard time in the beginning. The daughter of a rich man found herself tending animals, kneading, grinding, and fetching water. She used to carry on her head date-stones from their land at a distance of two miles from ‘Madinah’.
The real test of Asma’s (R.A.) tolerance and patience appeared after the martyrdom of Hussein ibn Ali (May Allah be pleased with him) at Karbala. She was then about 90 years of age.
After the tragedy of Karbala, people gathered around her son, Abdullah bin Zubair knowing him as a learned, powerful, and brave man. He succeeded in winning the support of Makkah and Madinah. Eventually, Abdullah consolidated his power in Iraq, Hijaz, southern Arabia, the greater part of Syria, and parts of Egypt.
Asma (R.A.) advised her son before the fight against the Damascus ruler Abdul Malik bin Marwan saying she will be grieving for him only if he is killed in a vain and unjust cause.
“Death with honor is better than a life of peace with dishonor.”
Abdullah went forward to fight against Marwan’s commander Hajaj bin Yusuf and kept fighting until he was martyred.
The cruel Hajaj beheaded him and hanged his body on a tree. He declared, “No one should take down his body except Asma (R.A.)”. She must come to me and ask my permission. Asma (R.A.) refused to go. Eventually, Hajaj came to her and asked, “What do you say about this matter?” She boldly replied, “Verily, you have destroyed him, and you have ruined his life, and with that, you have ruined your Hereafter.”
She added that she had heard the Holy Prophet (peace be upon him) saying “A man would appear from the tribe of Banu Thaqif who would be a liar and a cruel and ignoble barbarian. Today, she has seen him for herself..” Hajaj bin Yusuf left silently.
Later, Hajaj dropped the body into the graveyard. She arranged for its bathing, and funeral prayer and buried with her hands her son Abdullah bin Zubair in Makkah!
Asma (R.A.) died a few days after burying her son, in 73AH. She was 100 years old, but never lost her memory and had a full set of teeth. She took part in the Battle of Yarmuk in 636 AC and fought bravely, which drove the Roman Empire out of Syria. Furthermore, she is the narrator of 58 Hadith, and many leading men related Hadith to her.
In a corner of Jannatul Muala a small grave indicates this great lady. Asma bint Abu Bakr(RA) was a great role model for the Muslim women!
While proceeding to Jabal Thawr you will find a sign on the road named Zu Nataqain Street. And this is the path which was trodden by this great lady to carry the provisions to the Holy Prophet (peace be upon him) to Thawr Cave. Just wait for a moment in this place and pray for these noble souls. May Almighty Allah grant them the highest ranks in Paradise. (‘Aameen’)
By: ABU TARIQ HIJAZI.
Jumma Ki Namaz Mein Awwal Waqt Mein Masjid Aane Ki Fazilat
Juma ki Namaz Mein Awwal Waqt Mein Masjid Aane Ki Fazeelat
What The Quran Teaches: Argument Of Brute Force
In the name of God, the Lord of Grace, the Ever Merciful
When he came to them, setting forth the truth from Us, they said: “Kill the sons of those who share his faith, and spare only their women.” Yet, the schemes of the unbelievers can only go wrong. Pharaoh said: “Leave it to me to kill Moses, and let him invoke his Lord! I fear that he will change your religion and cause corruption to spread in the land.” Moses said: “I seek refuge with Him who is my Lord and your Lord from everyone who is too arrogant and will not believe in the Day of Reckoning. (The Forgiving; Ghafir: 25-27)
The surah does not dwell on what happened after the first encounter between Prophet Moses (peace be upon him) and Pharaoh, omitting the match with the sorcerers when Moses’ staff swallowed their trickery and forced them to declare their acceptance of triumphant truth. Instead, it goes on to the situation that prevailed after these initial events: “When he came to them, setting forth the truth from Us, they said: ‘Kill the sons of those who share his faith, and spare only their women.’ A comment on this attitude is given straight away before the verse is even finished: “Yet the schemes of the unbelievers can only go wrong.”
Whenever tyranny is faced with a clear argument it cannot refute, it resorts to such tactics. It dreads that truth should prevail with its clear and strong arguments that appeal directly to sound human nature. Pharaoh witnessed how his sorcerers, whom he marshaled in the hope that they would defeat Moses, were the first to respond to the truth, immediately declaring themselves as believers. By contrast, Pharaoh, Haman and Korah said: “Kill the sons of those who share his faith, and spare only their women.”
At the time Moses was born, Pharaoh had issued a similar decree. What we now need to consider is whether the Pharaoh who issued that decree had died and been succeeded by his son or crown prince. Furthermore, under this new Pharaoh, the original decree had been stopped, until Moses came back and confronted him with his message. Moses was after all known to this Pharaoh when he was a crown prince, and was aware that Moses had been brought up in the palace. He was also aware of the original decree to slay the male children of the Israelites and to spare their women. Now, his courtiers refer to this decree, advising Pharaoh to apply it, particularly to those who believed with Moses, be they the sorcerers or the minority of Israelites who accepted Moses’ message despite fearing Pharaoh and his forces. It is also possible that the original Pharaoh who adopted Moses was still in power, but the implementation of his decree had slackened with time or had even been suspended altogether. Now his courtiers advise him to revive it, applying it only to those who followed Moses so that it would scare people away from Moses, the prophet.
Pharaoh himself seems to take a different point of view or to have an additional measure which he mentioned during consultations on what tactics he would employ against Moses and his message. Essentially, he wanted to do away with Moses and rid himself of the whole problem: “Pharaoh said: Leave it to me to kill Moses, and let him invoke his Lord! I fear that he will change your religion and cause corruption to spread in the land.”
His words, “Leave it to me to kill Moses,” suggest that his view was not immediately accepted. Reservations might have been expressed, such as someone suggesting that killing Moses would not end the problem. On the contrary, it might inspire the masses to consider him a hero or a martyr, which could in turn generate enthusiasm toward him and his new faith, particularly after the sorcerers, who were supposed to expose his myth, declared their acceptance of his faith. One or other of Pharaoh’s advisers might also have feared that Moses’ God might avenge his killing and inflict punishment on his killers. This was a distinct possibility since idolaters believed in multiple deities and could imagine that Moses had a God who would punish his killers. This possibility explains Pharaoh’s statement, “Let him invoke his Lord!” Pharaoh might have meant this as a rejoinder to the objection. On the other hand, his wild remark might have merely been to show that he did not care about the consequences. His carelessness was suitably punished in the end, as we shall presently learn.
It is useful to reflect a little on Pharaoh’s argument in support of his declared intention to kill Moses: “I fear that he will change your religion and cause corruption to spread in the land.” Could there be anything more laughable than Pharaoh, the idolater, saying this of Moses, God’s messenger? Yet, is it not the same statement every tyrant repeats about everyone who advocates the truth and seeks to reform people’s beliefs? Is it not the word of ugly falsehood about splendid truth? What trickery seeking to shake people’s faith! It is indeed the same logic repeated whenever falsehood is confronted by the truth, tyranny by justice, and unfaith by faith, anywhere in the world.
For his part, Moses resorted to the secure shelter that is always extended to advocates of the truth: “Moses said: I seek refuge with Him who is my Lord and your Lord from everyone who is too arrogant and will not believe in the Day of Reckoning.” As he said this, Moses felt reassured. He submitted himself to the One who overpowers every arrogant despot and can protect those who seek His shelter against arrogant enemies. He referred to God’s oneness, stating it clearly, fearing nothing of the threats he received. Furthermore, he also referred to the rejection of the true promise that a day will inevitably come when people will have to account for their deeds. No one can resort to arrogance if they believe in the Day of Reckoning. How can they if they realize that they will stand in front of their Lord, humble, deprived of all power, without friend or intercessor?
Shaddad Ka Banaya Hua Sheher
Shaddad Ka Banaya Hua Sheher
Man: The Custodian Of All Creation
The environmental crisis, which loomed large on the horizon in the 21st century, has not diminished amid the specter of rising over-consumption, increasing species loss, and unprecedented climate change. Across the world, we are experiencing the negative impact that human activities have had on nature.
Nature, from which we fulfill our essential needs for air, food, and water, has come under increased pressure. Not only have natural resources been overused, but there is also widespread pollution of water, air, and land resources. The impact of destructive technologies, developed with little consideration of their consequences on nature or society, is also prevalent. As the Noble Qur’an states: “Evil (sins and disobedience to Allah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).” (Qur’an, 30:41)
Increasingly, scholars, thinkers, and activists are writing about the environmental message of Islam. The Qur’an and the Sunnah abound with wisdom and ethics on human interaction with the natural world. Sadly, there is a lack of awareness and implementation of the environmental teachings of Islam today. Yet more than ever, this message needs to be put into practice. What, then, is the ecological message of Islam?
Tawheed, the belief in the oneness of Allah, has been called the bedrock of a Muslim’s faith. This concept focuses on the Oneness of the Creator, and His Superiority to all else. Muslims affirm this belief in their entire lives and assert that Allah is the absolute source of all values, and also the Owner and Originator of the entire Universe of which humankind is a part. In ecological terms, humans are therefore not the owners of natural resources.
Humankind has been given the position of a steward or trustee on Earth, often referred to as a vicegerent or Khalifa of Allah.
And (remember) when your Lord said to the angels: “Verily, I am going to place (mankind) generations after generations on earth.” They said: “Will You place therein those who will make mischief therein and shed blood, – while we glorify You with praises and thanks and sanctify You.” He (Allah) said: “I know that which you do not know.” (Qur’an, 2:30)
The interpretation of this concept by Muslim environmental scholars portrays men and women as custodians of the creation, who are provided with bounties that should be enjoyed within limits. This trusteeship must be carried out with justice and kindness to all creation. The interpretation of a Khalifah as a “master or vicegerent, trustee or tyrant” is central to the environmental teachings of Islam. If a Muslim understands by trusteeship that he or she can exploit and abuse natural resources, then they fail to understand the concept of Khilafah. Humankind needs to carry out their role as Khalifah with compassion, kindness, and sincerity – with justice (adl) and goodness (ihsaan). Our relationship with all the creation should reflect these qualities.
Moreover, belief in the hereafter and accountability for one’s actions further impress upon the minds and hearts of Muslims that humanity will be accountable for their actions, as well as the things in their care. As the Hadith reads: “The world is sweet and green (alluring) and verily Allah is going to install you as vicegerent in it in order to see how you act.” (Sahih Muslim).
In Islam, all the creation (khalq) is regarded as signs or ayat of Allah, worshiping and glorifying the Creator, even though humankind cannot perceive this. Nature therefore possesses an intrinsic value apart from its role as sustenance for humankind.
The seven heavens and the earth and all that is therein, glorify Him, and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving. (Qur’an, 17:44)
Humankind’s relationship with the natural world is further elaborated by the following two principles, that of mizan (balance) and Taskheer (subservience). Taskheer (subservience) does not imply that humans possess the right to dominate or exploit the earth and should not be taken to mean “the ordinary conquest of nature,” but rather, use of the earth’s natural resources exercised according to Allah’s Will. This includes being mindful of the order and balance (mizan) within nature:
And the heaven: He has raised it high, and He has set up the Balance in order that you may not transgress (due) balance. (Qur’an, 55: 7-8)
When we contemplate the verse in Surah Ar-Rum (30:41), we find that humankind has been forewarned to desist from polluting and destroying the earth and to turn back from evil actions. Prophet Muhammad (peace be upon him) is the perfect expression of ethical behavior since his life depicts the Quranic message. In terms of environmental care, simple living, moderation, and respect and concern for all creation, his life abounds with examples of the Islamic environmental philosophy.
An oft-cited example from the Hadith, narrated by Abu Hurairah in Sahih Bukhari, illustrates the virtue of being kind to animals. The Prophet (peace be upon him) said, “A man saw a dog eating mud from (the severity of) thirst. So, that man took a shoe (and filled it) with water and kept on pouring the water for the dog till it quenched its thirst. So Allah approved of his deed and made him enter Paradise.” In the day-to-day lifestyle of the Prophet (peace be upon him), exists a sublime example of moderation and simplicity.
In the last two centuries, the exploitation of the earth’s resources reached new heights (or lows). Too often one reads about the depletion of earth’s forests, the extinction of plants and animals and the threat of global climate change. Evidence of corruption or fasad, mischief, and destruction is widespread. The balance of the natural system has been disturbed. The unquenchable thirst for power and wealth, which underlies much environmental exploitation, is destroying this planet.
In the way of Islam, we find a message that embodies the principles needed to guide us out of the environmental crisis we face. Islam is a way of life in which justice, fairness, and compassion towards all of the creation is paramount. The challenge is to establish our lives upon these teachings and to swim against the tide of self-interest, greed, materialism, and destruction that is plundering our planet and its people.
-By Najma Mohamed, an environmental researcher and writer and is based in Cape Town, South Africa. Courtesy: The Muslim World League Journal, Makkah.
Zakat Kyon Farz Hai? Kahan Kharch Ho Gi
Zakat Kyon Farz Hai? Kahan Kharch Ho Gi
Muhammad, A Guidance To Follow
Muhammad as a man had already left this world, but as a Prophet, he left a legacy in the form of the Quran and the Sunnah. He stressed the urgent need to hold firmly to these two sources during his Farewell speech in the valley of Arafat. If people hold fast to them, they will never go astray.
The teachings he left for us if put into practice in their true spirit and proper way will bring a happy life in this world and besides the indubitable rewards that will be received by those who believe in them in the life after death.
In this sense, Islam is a worldly religion that cares first for humanity’s worldly affairs. The hereafter is merely a continuation of the earthly life. It is difficult to portend that man can be saved in the hereafter without being saved in this world. The safe way is to follow the way shown to us by the Prophet Muhammad (peace be upon him). When his wife, Aishah, was asked by a companion about the Prophet’s daily conduct, Aishah replied that the conduct of the Prophet is the Quran which is the guidance from Allah and Muhammad was given authority by Allah to interpret it. That is why his conduct is exemplary of human conduct. Islam as brought by the Prophet Muhammad is very much misunderstood as a religion of rituals only like prayers, fasting, almsgiving and pilgrimage. Thanks to the new developments in the world, Islam is now looked upon From a wider perspective than the narrow-minded view.
The increased interest in Islamic studies by Muslims and non-Muslims supported by the advanced printing technology, has begun to open the eyes of the world about the true teaching and intrinsic values of Islam.
Economy:
In the field of economic development, the goal is not material gain, but human welfare in general. Islam exhorts that the balance between the material and physical aspects, between the individual and societal needs, be maintained to narrow the gap between two opposite sides of the human world. It is stated in the Qur’an: Say, who is there to forbid the beauty which Allah has brought forth for His creatures and the good things from among the means of sustenance. Say, they are for those who believe (in Allah) In this worldly life, to be theirs alone in the Hereafter on the Day of Resurrection. Say, the only things my Lord forbids are the shameful deeds, be they open or secret, the sin, unjustified envy, the ascribing of divinity to aught beside Allah, and the attributing unto Allah of aught of which you have no knowledge.
So everyone is free to conduct any business he likes outside the harmful circle he has been warned not to indulge in. If he does not listen to this warning, he will be in trouble. Every good quality as a precondition to a successful business is encouraged by Islam.
The Prophet himself was a businessman before he was appointed as a Prophet. His ability to run business prudently, by his fairness and truthful conduct in dealing with people had won him the heart of his employer, Khadijah who later offered him marriage. He advocated Muslims to follow the spirit of Prophet Daud (David) of hard work and earned his living from his labour. He also said that the faith of a Muslim is not complete If he is not good in his profession. He said: “If you leave matters to those who are not professional, you are waiting for the disaster”.
If he works in the production line, his products must be compatible with products of other companies or factories. To be marketable, it must suit the taste of buyers and their standards of living. In this regard, Islam teaches not to cheat in offering the product to the market. It must be shown as it is without any publicity it does not deserve. In the lifetime of the Prophet, he found many cases in marketplaces where the merchants tried to cheat the customers. The Prophet said to them: “Whoever cheated are not from amongst us (Muslims)”.
Islam laid many regulations in the field of economy such as trade, leasing, business transactions, contracts and others to prevent unfair dealing within the community and in the world of business at large. What is also prevented by Islam is a monopoly and exploitation -by one man or one group at the expense of the others.
Cleanliness:
The first thing in the religion brought by the Prophet Muhammad is the care of cleanliness. The concept of cleanliness in Islam covers physical and spiritual, mundane and religious domains.
Before performing any rituals, prescribed by Islam, one should cleanse his body, and his dress, his place of worship and his environment should be clean.
Before performing his prayers or starting for pilgrimage, one has to make his ablution (wudu). If he or she is in a state of unclean after having had lawful Intimate intercourse or post-natal period or other reasons, he or she has to take a complete bath by pouring clean water over the whole body.
In the case of daily prayer, every Muslim has to clean his/her private parts, face, hand, feet, mouth, nose and ears at least five times every day for the five daily prayers. This also reminds him/her to keep his/ her soul clean from unlawful deeds.
Cleanliness is not in the physical sense only. The body should be purified as well from evil doings that might harm his relationship with others and with God. He has to clean his mind from bad intentions or committing unlawful acts. He has to clean his heart from jealousy, hypocrisy and other evil desires. He has to embody hope, truthfulness, forgiveness, compassion, holiness, a sense of brotherliness, neighbourliness and other noble qualities.
He has to pay special attention to his diet against all unhealthy food medically and religiously. He has to keep his eyes, ears, and tongue from evil. These are among the noble characteristics as exemplified by Prophet Muhammad.
To clean the wealth, Islam instituted the zakat system (a way of purifying wealth). A person whose wealth has reached a certain point is obligated to pay zakat (alms) which is a duty enjoined by God and undertaken by Muslims in the interest of society as a whole.
For those able persons whose wealth does not reach the minimum rate point, they can also give voluntary contributions to the needy. This does not mean that the needy should always be receiving help from the able.
Prophet Muhammad said: “The upper hand (giver) is better than the lower one (receiver of help).?
If the receiver of zakat can grasp the spirit of the Prophet’s saying, he will try his best to be the giver instead of the receiver by endeavouring to better his life as encouraged by the teachings of Islam.
In Islam the possession of more wealth does not raise a man’s dignity, nor does poverty degrade him. It is true that wealth is necessary for man to live on this earth, but It is only a means, not the end. The end is happiness in life by attaining higher values and not losing sight of the pursuit of wealth.
Among the great virtues of Islam is the command to do good and the prohibition to do evil. The good should be preserved and the evil should be discarded. In short, Islam is actually composed of a series of commands and prohibitions. All the commands and prohibitions are for the good of humanity. Allah the Most Knowing, the Most Merciful, did not decree any law and regulations but for the good and benefit of his creatures.
The prohibition was decreed because of its evil implications for humanity. The evils were created to test the human conscience and challenge their free will in choosing between right and wrong.
All the commands and prohibitions from Allah as transmitted through His Prophet Muhammad (peace be upon him) were intended to purify the human soul in order to live a pure and clean life adored by Allah and human genesis.
Orderliness:
One of the other teachings of Islam is about orderliness. Discipline, regulation, management, planning and all other terms relating to organisation are mostly. understood as alien to Islam. On the contrary, Islam exhorts people to live in orderliness and to put the right thing in the right place. The foundation of Islamic order rests on two main principles, the crucial -faith in one God (Allah) and the oneness of humanity. All the frameworks were laid down in the Qur’an and the Prophet Muhammad applied himself to working out the essential details of that order.
One of the great values taught by Islam in this regard is to make use of the time left to humanity. The Qur’an and the Sunnah (Traditions) mention about time, day, week, month, year and century. People are lost if they do not spend the time available to them during this life for good things. It is a great loss if people have to waste the valuable time they have at their disposal for useless activities. Life should indeed be enjoyable but not at the expense of human resources and values which are essential for the continuation of their wellbeing.
Allah the Most Knowing had created time and space suitable for human activities so they can attain achievements in life. There are times for work, study, recreation, resting and even celebration. All are parts of activities in worshipping Allah and serving His cause. The Qur’an says that Allah had created day for earning and night for resting and enjoyment. He created the sun, the moon and all outer-space objects so that man on earth can fix the time and arrange the calendar. By having a standard time and standard calendar and the movements of astronomical objects, people can regulate their timetable in choosing the right moment for them to do business and carry out their activities.
Islam prescribes certain times for daily prayers, certain month for obligatory fasting and certain times during life time for performing the haj pilgrimage which indicates that the religion brought by Prophet Muhammad places the life of Muslims in systematic order. For every move and occasion made by Muslims there is a rule governing it, be it in the form of advice, spiritual guidance or practical directive. If all these directives are followed and understood properly, people will have high discipline and a well-managed life.
Islam encourages people to think correctly before taking any action. This means planning. There are many verses in the Qur’an admonishing against doing things unthinkingly and jumping to conclusions.
The Prophet also showed good examples of fulfilling promises and staying true to treaties, agreements or contracts made between parties.
As a man of honour, he always remained true to the principles agreed in the treaty, depicting his high discipline and inclination to do everything in proper order.
Friendliness:
Prophet Muhammad (peace be upon him) was a warmhearted and faithful friend. He loved his companions. He extended greetings to those he knew and to those he did not know. He treated all people around him with kindness and affection.
He was very courteous to all those who met him. He never contradicted anybody who is not opposed to the teachings of Islam. He treated equally the humble and the lofty. He claimed no distinction and lived amongst his companions as if he was not their leader.
Neighbourliness:
He regarded the neighbours as brothers and sisters because of their closeness and living in the same vicinity. He once smelt the aroma of the soup cooked by his wife. He told her to give some of it to the neighbours who also smelt it. He said it was not right for a Muslim to sleep with a full stomach after having had a good meal but let his neighbour starve. He laid the foundation for a friendly relation and cooperation among neighbours exemplifying that living as a neighbour one has one’s right and responsibility.
Regarding the rights of a neighbour, the Prophet said: “Help him if he asks your help; give him relief if he seeks your relief; show him concern if he is distressed and when he is ill; attend his funeral if he dies; congratulate him If he meets any good; sympathize with him if any calamity befalls him; do not block his air by raising your building without his permission and do not harass him.”
Goodwill:
He was a good exemplar to those who subscribe to a harmonious society. Islam exhorts people not to violate the rights of others and injure their interests, but should positively cooperate and establish a mutual relationship and social cohesion.
To safeguard the unity and solidarity of the nation and to achieve the welfare and well-being of the community, Muslims have been enjoined to avoid mutual hostility, social dissension, backbiting one another, and hurting others with their hand or tongue.
Islam as brought by the Prophet Muhammad exhorts Muslims to visit the sick, to help the needy and to assist the weak. Islam does not discriminate based on race, colour or language. Its appeal Is to the entire humanity.
Women:
The Prophet Muhammad (peace be upon him) brought changes for the betterment of women.
Woman is recognised by Islam as a full and equal partner of man in the procreation of humankind. He is the father, she is the mother, and both are essential for life. Her role is no less vital than his. By this partnership she has an equal share in every aspect; she is entitled to equal rights; she undertakes equal responsibilities, and in her there are many qualities and so much humanity as there are In her partner.
She is equal to man in bearing personal and common responsibilities and in receiving rewards for her deeds.
She is equal to man in the pursuit of education and knowledge.
Islam enjoined the seeking of knowledge upon Muslims, it makes no distinction between man and woman.
She is entitled to freedom of expression as much as man is. Her sound opinions are taken into consideration and cannot be disregarded just because she is a female.
Islam grants women equal rights to contract, enterprise, earn, and posses independently. Her life, her property, and her honour are as sacred as those of man.
Islam has also given women a share of the inheritance. Before Islam, she was not only deprived of that share but was herself considered as property to be inherited by man.
Statehood:
When Prophet Muhammad arrived at Madinah, he initiated the formation of an Islamic state. After establishing political brotherhood and the authority of the state of Madinah, he began negotiations with various tribes around the dy and made treaties with them.
When the Makkan unbelievers launched a series of attacks on Madinah, Prophet Muhammad was able to confront them, and when the Makkans were finally defeated in the battle of the Trenches (Al-Khandaq), he was able to make a truce with them at Hudaibiyah for ten years. This treaty was a masterpiece of practical statesmanship on the part of Prophet Muhammad.
His diplomacy in sending and receiving envoys to and from the various chiefs of tribes and foreign rulers, his fairness In conducting judiciary, and his general pardon at the liberation of Makkah, was another proof of his lofty statesmanship.
The State he established in Madinah was not a matter of chance. It was the very nature of his mission that he would establish a state to enforce the way of Allah. People might accept a new faith but it would take time to change their habits, customs and way of life. And even If a small group of people succeeded In changing their way of life, there would be many others who would not let these people practise their beliefs and try to stop them by force. So the Islamic State became an urgent necessity to protect the Islamic way of life.
The State founded by Prophet Muhammad was invested with physical force, as every State must necessarily be, to fulfil its function of stopping aggression and oppression.
A democratic system In Islam is expressed through the term shura (council). The Qur’an says: “And those who respond to their Lord and keep up prayer and their affairs (of government) is by council among themselves and who spend out of what we have given them…”