RASULULLAH SAW

http://www.inter-islam.org/Biographies/Rasulullah-as.html

Rasulullah Sallallahu Alaihi Wasallam........

' O Muhammad! We have sent you to be a real blessing for the people of the world' (21:107)
'He brings them out of the depths of darkness into the light.'
(2:257)

This publication takes the liberty, by the grace of the Almighty to portray the unique and exemplary roles of the beloved Prophet Sallallahu Alaihi Wasallam:

As An Orphan

"Your Lord shall give you, and you shall be satisfied. Did He not find you an orphan and shelter you ? .... Did He not find you needy and suffice you? As for the orphan, do not oppress him, and as for the beggar, scold him not" (Al- Duha: 94.5-6,8-10)

The Prophet Muhammed Sallallahu Alaihi Wasallam was, from his birth, brought up in the sight and under the care of Allah Ta'aalaa. He was deprived of his father whilst still in his mother's womb. With the death of his father, Allah deprived him of all human support and directed him to the realization that `there is no diety save Allah; He has no partners whatsoever'.

Resultantly, he was to be called the "Matchless Orphan Pearl." According to the noble families of Makkah, he was taken by a foster mother Halimah, who was from the tribe of Hawazin and the family of Banu Sa'ad to her village. The Holy Prophet Sallallahu Alaihi Wasallam lived for six years in the care of his foster parents, among the Banu Sa'ad, during which time he developed the purest dialect of Arabic. He used to respect and revere Halimah just like a real mother.

Abu - Tufayl reported that a woman met the Prophet at Ji'raanah. When he found her, he spread out his sheet for her where on she sat. Abu Tufayl enquired who the woman was. They replied, "She is his mother who suckled him."

When he was six years old Rasulullah Sallallahu Alaihi Wasallam returned to Makkah. The noble Aaminah was very pleased to receive him; her only child. Even at such a young age Rasulullah Sallallahu Alaihi Wasallam was unlike his playful peers, but quite serene and scrupulous. He never wasted his time in wild games like the other children.

The Matchless Orphan Pearl not only lost his father, he lost also his mother, Aaminah at an early age. At the vulnerable age of only six years the Holy Prophet Sallallahu Alaihi Wasallam experienced the pain of being left without father and mother. Indeed, there would be nothing he would not learn and no suffering he would not have to bear, since his very coming to the world was to be an open example for man.

After the demise of his mother, his grandfather, Abdul Muttalib took custody of the child, who brought him up with love and affection. However, his guardianship did not last too long as he died when the Holy Prophet Sallallahu Alaihi Wasallam was merely eight years of age. The honourable grandfather of Muhammad Sallallahu Alaihi Wasallam, whom even the great army of Abraha could not bring to tears, wept bitterly when he took to his death bed. His son, Abu Talib, came to him and asked why he was weeping. He replied, "I am weeping because I will no longer be able to embrace Muhammad." He added, "I am afraid something might happen to my Matchless Pearl I entrust him to you for safe keeping."

Abu Talib, the Holy Prophet's Sallallahu Alaihi Wasallam uncle took great care of him and became his guardian. He faithfully and kindly dicharged his duties.
The Holy Prophet Sallallahu Alaihi Wasallam continued to develop into a well cultured youth. He was never perverse or stubborn in his ways. The Prophets were especially brought up by Allah Ta'aalaa. To cite an example, at the time when Ka'abah was rebuilt in the Prophet's Sallallahu Alaihi Wasallam childhood, he fell unconscious when he lifted his lower garment in order to collect the stones in it.

The Prophet of Allah Sallallahu Alaihi Wasallam endured so much in life. In his very childhood his parents died, a few years later the sad demise of his grandfather also occurred. He spent his boyhood tending the flocks of sheep and goats in the company of the bedouin boys. Education did not even scathe him; he was completely unlettered and unschooled. Never did he acquire the chance to sit in the company of the learned.

Even so, the tribulations and trials that befell the Holy Prophet Sallallahu Alaihi Wasallam did not in any way blemish the infallibility of the blessed Prophet. The Holy Prophet Sallallahu Alaihi Wasallam also remembers: `During the restoration of the Ka'abah, prior to my Prophethood, I was carrying stones and as everyone else I lifted the bottom of my clothes over my shoulder to avoid injury, which left some part of my thighs uncovered. All of a sudden, the angel that I had seen several times in my childhood appeared to me in all his majesty. I fell down and fainted. That was the first and last time I uncovered any part of my body which Allah has ordered to be covered." (Bukhari)

The Almighty protected the Prophet Sallallahu Alaihi Wasallam from falling even for a twinkle of the eye, since his going astray even an inch may have resulted in almost complete deviation of mankind.

Muhammad Sallallahu Alaihi Wasallam who is the King of all Kings, and who is our Lord's beloved is the very embodiment of modesty in the midst of a society which is immodest to the core.......

As A Trader

The commercial life of the Arabs is a known fact of history. In particular the real means of livelihood of the inhabitants of the towns of those areas where the land was dry and sandy, or of rocky dry mountains was 'trade.' Naturally, the Holy Prophet Sallallahu Alaihi Wasallam adopted the profession of his elders seeking merely to make "both ends meet".

The Holy Prophet Sallallahu Alaihi Wasallam has advised, " Take to trade, because out of ten divisions of livehoods, nine are in trade." The Holy Prophet Sallallahu Alaihi Wasallam was not sent to mankind as a trader. Referring to this the Holy Prophet Sallallahu Alaihi Wasallam has stated, " I have not been given Revelation to hoard up wealth or to be one of the tradesman."

The Almighty Allah intended that his Messenger Sallallahu Alaihi Wasallam should serve as a true example of mans 'life amongst man. Thus, in order to achieve this, the blessed Prophet Sallallahu Alaihi Wasallam undertook all roles and their relating works. His life was an open book to be read by all.

It is a fact of history that the Holy Prophet Sallallahu Alaihi Wasallam not only did his trading justly but laid the fundamental principles for just and fair trading. And the honesty, fairness and straight forwardness with which he did his business dealings with these people has become an eternal example for all business.

The Holy Prophet's Sallallahu Alaihi Wasallam reputation as an honest and truthful trader was well established while he was still a youth. He always showed a great sense of responsibility and integrity in dealing with people. His benevolence and strength of his word is prominently learnt from the following example:

Hadhrat Abdullah Ibn Abi Hamza (R.A) has reported that he entered into a transaction with Muhammad Sallallahu Alaihi Wasallam but, without finalizing the details, suddenly had to leave for urgent work, promising that he would soon return to settle the terms. Hadhrat Abdullah (R.A) forgot the unfinished transaction, remembering after three days he returned to the original place of transaction to find the Holy Prophet Sallallahu Alaihi Wasallam still awaiting his return. No sign of annoyance could be learnt from the blessed Prophet's Sallallahu Alaihi Wasallam face. The Prophet Sallallahu Alaihi Wasallam said softly, "You have caused me much pain. I have been waiting for you since three days."

During the youth and manhood of the Holy Prophet's Sallallahu Alaihi Wasallam life, much stringency was placed upon trading which procured decent and lawful earnings. It is reported that the Holy Prophet Sallallahu Alaihi Wasallam has stated, " No one has ever eaten better food than he who eats as a result of the labour of his hands....." ( Part narration : Bukhari )
Hadhrat Aisha ( R.A.) reported Allah's Messenger Sallallahu Alaihi Wasallam as saying, " The most desirable of things you eat come from what you earn, and your children come from what you earn." ( Tirmizi )

Lawful earnings can only be wholly accomplished through honest and faithful practices.

The Holy Prophet Sallallahu Alaihi Wasallam was commonly known amongst the people of Makkah as "Al- Sadiq" (truthful) and "Al- Amin" ( faithful ). His truthful and faithful traits are found readily in numerous ahaadith.

There are many virtues for a truthful merchant. In a hadith it has been said, " The truthful and trusty merchant is associated with the Prophets, the truthful and the martyrs." ( Tirmizi )
" God shows mercy to a man whom is kind when he sells, when he buys and when he makes a claim." ( Bukhari )

Similarly, the Prophet Sallallahu Alaihi Wasallam was very particular about refraining from unlawful earnings. He forbade business in many things which themselves are unlawful and also in many forms of business because of the presence of unlawful elements.

Accordingly, to Abu Dhar (R.A), the Prophet Sallallahu Alaihi Wasallam said, " There are three to whom Allah will not speak on the Day of Resurrection, at whom He will not look and whom He will not purify, and they will have a punishment." Abu Dhar (R.A) said, " They are the losers and disappointed.... who are they, Messenger of Allah ?" He replied that one of them would be " he who produces a ready sale of a commodity by false swearing of Allah's name." ( Muslim)
He also said, " The merchants will be raised up on the day of Resurrection as evildoers, except those who fear Allah, are honest and speak the truth."( Tirmizi and Ibn Majah )

Many sayings of the Prophet Sallallahu Alaihi Wasallam openly condemn all the parties involved in interest transactions : Hadhrat Jabir ( R.A.) said, "Allah's Messenger cursed the one who accepted interest, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were all alike." (Muslim)

Pages upon pages could be filled with the astounding conducts of the blessed Prophet Sallallahu Alaihi Wasallam. Conclusively, study the following incident which highlights the Prophet's (Sallallahu Alaihi Wasallam) patience and acceptance of a trying situation :

Hadhrat Ali ( R.A.) told that Allah's Messenger Sallallahu Alaihi Wasallam owed some dinars to so-and-so, a Jewish doctor, who demanded payment from the Prophet Sallallahu Alaihi Wasallam. When he told him, "I have nothing to give you, O Jew,". He replied, "I will not leave you, Muhammad, till you pay me."

Allah's Messenger said, " I shall sit with you, then," and did so. Allah's Messenger prayed the noon, afternoon, sunset, night and morning prayers, and his Companions were threatening and menacing the man, Allah's Messenger Sallallahu Alaihi Wasallam being aware of what they were doing.

Then they said, " Messenger of Allah, is a Jew keeping you in restraint ?" To which he replied, " My Lord has prevented me from practising injustice with one whom a covenant has been made, or anyone else." Then when the day was advanced, the Jew said, "I testify that there is no diety but Allah; I testify that you are Allah's Messenger; and half of my property will be devoted to Allah's path. I swear by Allah that my only purpose in treating you as I have done was that I might consider the description of you given in the Taurah : Muhammad Ibn Abdullah, whose birth place is in Makkah, whose place of migration is in Taiba, and whose kingdom is in Syria; he is not harsh or rough, or loud voiced in the streets, and he is not characterized by coarseness or lewd speech. "I testify that there is no diety but Allah, and I testify that you are Allah's Messenger. Give a decision about this property of mine according to what Allah has shown you."

History fails to present an example of such integrity, honesty, and justice......

As A Husband

The Messenger Sallallahu Alaihi Wasallam was the perfect head of family. Managing many wives with ease, being a lover of their hearts, an instructor of their minds, an educator of their souls, he never neglected the affairs of the nation nor compromised his duties. This is a clear proof of his prophethood. If this were the only proof, it would have been enough.

Such was the eminence of our blessed Prophet Sallallahu Alaihi Wasallam that he managed to live a life of great happiness with wives of different ages, temperaments, family backgrounds and differing levels of intellect. All his wives but Hadhrat Aa'ishah ( R.A.) were widows, taking this into account all had very good mutual relations and endured an extremely contented life as members of his auspicious household.

The Holy Prophet Sallallahu Alaihi Wasallam treated his wives equally and they in return loved him infinitely; each wife doing her utmost to please him. This was a household who lived in happiness with the others.

The blessed Prophet Sallallahu Alaihi Wasallam was scrupulous in maintaining perfect equality amongst his wives as far as it was in his power. He visited them on their appointed turns, as far as possible with absolute justice and integrity. He made no distinction concerning the matters of worldly provision and needs. As far as human emotions and feelings of love and affection are concerned even the greatest man, the Holy Prophet Sallallahu Alaihi Wasallam had no control over them, and so the Prophet clearly loved Hadhrat Aa'ishah ( R.A.) more than his other wives. This exceeding love of one wife did not lead to the neglect or lack of love for the remaining wives. The Almighty has mentioned this weakness of man in the following words :

" It is not within your power to be perfectly equitable in your treatment with all your wives, even if you wish to be so; therefore, do not lean wholly towards one wife so as to leave the others in a state of suspense. If you behave righteously and fear Allah, you will find Allah Forgiving and Merciful."
( 4 : 129 )
From the above it is made clear that a husband cannot wholly and literally maintain his affections equally amongst his wives, even if it is his greatest wish to do so, as the wives themselves cannot be equal in respect of the qualities they possess. Thus, the Holy Prophet Sallallahu Alaihi Wasallam would seek Allah's pardoning for any unintentional leanings. He would make this prayer : " I may have unintentionally shown more love to one of them than the others and this would have been injustice. So, "Oh Lord, I take refuge in your grace for those things which are beyond my power." Even so, each of his wives, because of his generosity and kindness, felt she was his most beloved.

There are many incidents in the books of ahadith and seerah which mark the sweetness, love and nobility of their mutual relationship. It has been reported that once Hadhrat Safiyyah (R.A) was weeping as the Holy Prophet Sallallahu Alaihi Wasallam happened to pass by. Hadhrat Safiyyah ( R.A.) was of Jewish origin and on this occasion she was dismayed when her origin was reminded to her sarcastically. She informed the Messenger Sallallahu Alaihi Wasallam, expressing her sadness. Our Prophet Sallallahu Alaihi Wasallam comforted her saying, " If they repeat it, give them this response : My father is the Prophet Haroon, my uncle is the Prophet Musa and my husband is, as you see, the Prophet Muhammad, the chosen one. What do you have more than me to be proud of ?"

The above incident gives a clear indication towards the excellent management undertaken by the Holy Prophet Sallallahu Alaihi Wasallam in minor, delicate happenings that would take place between his wives. It is reported by Hadhrat Aa'ishah ( R.A.) that whenever Allah's Messenger intended to embark on a journey, he cast lots amongst his wives to establish whom would accompany him. This way no one would have cause to complain.

When speaking to his Companions the blessed Prophet Sallallahu Alaihi Wasallam used to say, " The best among you is he who treats his wife the best."
On another occasion, the Prophet Sallallahu Alaihi Wasallam said, "Whatever you spend on yourself, your children, your wife, and your servant is charity on your part." ( Muslim, Abu Dawood, Nasai )
According to Hadhrat Sa'ad ( R.A.) " The Prophet visited me at Makkah while I was ill. I said to him : I have property; may I bequeath all my property in Allah's cause?"

He said, " No."
I said, "Half of it ?"
He said, "No."
I said, "One third of it ?"
He said, "One third is alright, yet it is still too much, for you would do better to leave your inheritors wealthy than leave them poor, begging of others. Whatever you spend will be considered a charity for you, even a morsel of food you put in the mouth of your wife !". ( Bukhari )

Seerah kitaabs and alike compilations are filled with the duties and tasks undertaken by the Holy Prophet Sallallahu Alaihi Wasallam. These duties were not restricted to his blessed life outside his homelife, but were very much a part of this aspect of his blessed life too. After the morning prayer, the Holy Prophet Sallallahu Alaihi Wasallam used to come to talk to Hadhrat Aa'ishah ( R.A.) if she was awake, otherwise lay down on his side and rested for a while. When he came into the house during the day, he did normal work like any ordinary man.

Hadhrat Aswad reported that he asked Hadhrat Aa'ishah ( R.A.) what the Prophet Sallallahu Alaihi Wasallam used to do in his house. She replied, " He keeps himself busy in the service of his family and when the time for prayer comes he goes out to prayer. " ( Bukhari ) She also said, " Allah's Messenger patches his sandals, sews his garments, and conducts himself at home as anyone of you does in his house. He is a human being, milking his sheep and doing his own daily work."( Tirmizi )

We learn from the above of the very normality of the Prophet's Sallallahu Alaihi Wasallam homelife. It can not be said for an instant that he shunned away his duties as a husband due to his external roles. The Holy Prophet Sallallahu Alaihi Wasallam took every incident as it came and enjoyed the natural instinct of his wives. In spite of heavy state responsibilities he, in his capacity as a husband, treated all his wives quite normally enjoying their occasional feminine delicacies without any pressures.

Counsel and consultation, like every good deed, were both practised by the Holy Prophet Sallallahu Alaihi Wasallam first in the context of his own family and then in the wider community.

Women are secondary beings in the minds of many, including those who claim they are defending women's rights. For us, a woman is a part of a whole, a part which renders the other half useful. We believe that when the two halves come together, the true unity of a human being appears. When this unity does not exist, humanity does not exist.

The following highlights an occasion when the blessed Prophet Sallallahu Alaihi Wasallam consults Hadhrat Umme Salama ( R.A.) upon a very important moment of indecision.

In the treaty of Hudaibiyyah the Sahaabaa (R.A) wanted to reject the treaty and go on to Makkah and face the possible consequences. The Messenger Sallallahu Alaihi Wasallam ordered those with him to slaughter their sacrificial animals and leave their pilgrim attire. Some of the Companions were hesitant. They had hoped for a change in his decision but he repeated his order. It did not change their reluctance. They did not oppose him, but still hoped he might change his mind as they had set out with the intention of pilgrimage and did not want to stop half way. Noticing the reluctance of some of the Companions, the Ruler of the two worlds Sallallahu Alaihi Wasallam returned to his tent and asked the opinion of his wife, Umme Salama

( R.A.). This great lady explained her opinion, fully aware that the Messenger Sallallahu Alaihi Wasallam did not need her advice. We should learn that there is nothing wrong in exchanging ideas with the womenfolk of our families.

She said, " Oh Messenger of God ! Do not repeat your order. They may resist and thereby perish. Slaughter your sacrificial animal and change out of your pilgrim attire. They will obey you, willingly or not, when they recognize the certainty of your order." Immediately he took a knife in his hand, went out and began to slaughter his sheep. The Companions began to do the same. Everybody understood that there would be no change in his decision.

Ultimately, the Holy Prophet Sallallahu Alaihi Wasallam introduced new dimensions into the relationship between man and woman, enriching the family with love, pleasure and comfort. She was guaranteed her marital, social, economic and legal rights.

There is a treasury of lessons to be learnt from the marital relations of the Holy Prophet Sallallahu Alaihi Wasallam with his wives for married people whom are in search of a real and lasting peace and happiness.

As A Father

A person's genuine moral conduct and demeanour is reflected within the privacy of his home, and his behaviour with his family members. One who appears to have maintained a lofty status of good characteristics cannot possibly uphold a mere pretence of honesty and good character from his immediate family. That is why, we see the example to mankind; Bearer of excellence; Illustrator of the ideal lifestyle : the Holy Prophet of Allah Sallallahu Alaihi Wasallam has, by setting an example of the perfect father, introduced new dimensions into the human relationship, implementing a new philosophy of life and enriched his family with love, comfort, mercy and security. These priceless gifts he distributed during his role as a father enabled his children to gain spiritual excellence and benefit profusely from this unique relationship.

The Holy Prophet's Sallallahu Alaihi Wasallam relationship with his children was not based on mere physical and temporary emotions. However, it was the fruitful consequence of sound judgement, genuine concern and deep-rooted affection. His teachings for his forthcoming younger generation encompassed all fields and discipline, bequeathing everything from the eternal values of piety, aloofness from this world and faith to the social etiquette's of labour, livelihood and economic justice. He left behind him universal principles of education and guidance in order that they may attain success in both worlds and from the tender stages of infancy be able to distinguish right from wrong, evil from good.

Common people prefer to leave hoards of gold and property as legacy for their issues, but the Holy Prophet Sallallahu Alaihi Wasallam imparted by his uniquely effective way of teaching that no amount of material wealth could ever equal to piety and virtuous conduct.

The Holy Prophet Sallallahu Alaihi Wasallam is reported to have said in a hadith narrated by Saeed Ibn Anas (R.A.), "No father has bestowed upon his child a gift more splendid than good manners." (Tirmizi).

Undoubtedly, no human has practised on his own preachings more precisely than the beloved Prophet Sallallahu Alaihi Wasallam.

The Holy Prophet Sallallahu Alaihi Wasallam had in total three sons and four daughters, born to Hadhrat Khadija (R.A.) with the exception of Ibrahim who was born to Hadhrat Maariah (R.A).

Qaasim was born before Prophethood but unfortunately died at the tender age of two. The Holy Prophet Sallallahu Alaihi Wasallam was later recognised amongst his companions as "Abul Qaasim". Thereafter, Abdullah was born after Prophethood and hence was given the appellation" Tayyib" and "Taahir" meaning clean \ pure. Abdullah died in infancy.

The Prophet's eldest daughter was called Hadhrat Zainab (R.A), born ten years preceding Prophethood. She was, under the influence of her father, a pillar of faith and patience. The second daughter was Hadhrat Ruqaiyyah (R.A) who died within the Holy Prophet's Sallallahu Alaihi Wasallam lifetime. The Prophet Sallallahu Alaihi Wasallam was much grieved at her death, as was the case with his third daughter Hadhrat Umme Kulthum (R.A) , whose death also caused the eyes of the Holy Prophet Sallallahu Alaihi Wasallam to weep unrestrainedly.

Finally, was his youngest daughter Fatimah ( R.A.), and what can be said for the Holy Prophet's Sallallahu Alaihi Wasallam unconditional love for Hadhrat Fatimah ( R.A.) ? He lavished her and her family with such adoration and warmth and taught her to run her household without any domestic help or large income. He also taught her the virtue of contentment and the art of a frugal living.

Hadhrat Aa'ishah (R.A) reports "I have not seen any person who resembles the Prophet Sallallahu Alaihi Wasallam of Allah more accurately than Fatimah in manner of speech, sitting posture and dialect. Whenever she entered he would rise to greet her, kiss her and seat her in his position. Likewise, when ever the Holy Prophet Sallallahu Alaihi Wasallam entered Hadhrat Fatimah's home, she would rise to greet him, kiss him and seat him in her place."( Part narration, Tirmizi \ Bukhari)

All the Holy Prophet's Sallallahu Alaihi Wasallam children were a mirrored reflection of the teachings of their father. He served as an ideal example for other parents and was a thorough combination of all the qualities of understanding and discipline expected from a father. It has been stated regarding Fatimah ( R.A.) that she herself accomplished all the household chores single-handed. This included making the food, baking the bread, sweeping the house and drawing water from the well. This hard work caused her hands to blister, her clothes to wear away and corns to form on her chest. Once she requested the aid of a servant from the Holy Prophet Sallallahu Alaihi Wasallam to which he replied, "The orphans of the Battle of Badr are more needy than you," he then alternatively advised the recital of a numbered tasbih.

Subhaanallah, this portrays that although the Holy Prophet Sallallahu Alaihi Wasallam cared for his family dearly, never did he sacrifice integrity, nor did he wield excess leniency in exercising the law of Allah. His mission as a just ruler was not effected by his devotion to his children, although his companions would willingly give preference to the Holy Prophet's Sallallahu Alaihi Wasallam household as a gesture of self sacrifice, devotion and respect. He behaved and lived like the average human being with his children and experienced all the emotional and physical strains and sufferings of a father, yet, accepted them with patience and preservance and never lost temper on any worldly account.

According to Hadhrat Anas (R.A.) at the time of Hadhrat Ibrahim's death, tears began to fall gently from the Holy Prophet's Sallallahu Alaihi Wasallam eyes. Hadhrat Abdur Rahman Ibn Auf (R.A) proclaimed, "You too, (are weeping) Oh, Messenger of Allah?" The Blessed Prophet Sallallahu Alaihi Wasallam replied, "The eyes weep and the heart grieves, yet we only utter what pleases the Lord, and we are grieved by your separation, Oh Ibrahim !"

He lived with his children, loved them, and played with them. He enjoyed with them moments of rejoicing and mourned at their pain and affliction, showing he was a man of flesh and blood and experienced bereavement at the loss of his dear ones. The Holy Prophet Sallallahu Alaihi Wasallam never hesitated in showing ardour and affection upon his children. Each child was singled out individually and treated with a unique manner of care and concern. He raised the status of all children, particularly female children in both worlds, by abolishing the inhuman custom of burying daughters alive due to fear of poverty and misfortune. He declared the innocence of infants and bequeathed ideal instructions and guidances towards the upbringing of children, from the day they enter the world till they attain the stage of maturity and beyond.

Hadhrat Anas and Hadhrat Abdullah (R.A) have reported the Holy Prophet Sallallahu Alaihi Wasallam to have declared, "Those dearest to Allah are the ones who treat their children kindly." (Bayhaqi)

The Prophet's Sallallahu Alaihi Wasallam high distinguishment as a Prophet and head of state did not restrict him from accomplishing everyday activities with children and household. This fact of his simplistic lifestyle has excelled him as an eternal example for all fathers and husbands.

Hadhrat Buraidah (R.A) recalls an incident while the Holy Prophet Sallallahu Alaihi Wasallam was addressing the people, Hadhrat Hasan and Hussain (R.A) came running along in red shirts, stumbling as they walked. Upon seeing them Allah's Messenger descended from his pulpit, and lifted them and commented, "Allah has spoken the truth in saying your property and children are just a temptation, when I glanced at these two I could not resist from interrupting my speech." Despite his multifarious duties as a Messenger of Allah, the Prophet Sallallahu Alaihi Wasallam still found time to spend and play with his children. He was never a distant or neglecting father.

On another occasion Hasan or Hussain was standing on the Holy Prophet's Sallallahu Alaihi Wasallam foot. The Holy Prophet Sallallahu Alaihi Wasallam asked him to remove it after which he playfully placed it on the Prophet's Sallallahu Alaihi Wasallam blessed chest. The Prophet Sallallahu Alaihi Wasallam kissed him and remarked "Oh Allah I love him, you also love him." (Bukhari)

The atmosphere of the Prophet's Sallallahu Alaihi Wasallam home was full of piety, affection and concern for each others welfare. Through his love for his family he would not tolerate a temporary termination of bonds within close relationships.

The following incident portrays this aspect beautifully :

Whenever Hadhrat Ali and Fatimah ( R.A.) disagreed upon a matter, the Prophet Sallallahu Alaihi Wasallam would resolve the problem justly and ease the friction. Once the Holy Prophet Sallallahu Alaihi Wasallam entered their home and settled their arguments and reunited them. He left the house in high spirits. When the people enquired the reason to his cheerfulness he proclaimed," I have just reconciled between two people I love dearly." Such an extensive example of the perfect lifestyle to mankind. The Holy Prophet Sallallahu Alaihi Wasallam successfully attempted with most equitable laws to build family relationships and to cement them with mutual love, kindness and discipline. He took into consideration the natural instincts of paternal love, at the same time reaching the child and guiding him towards the laws ordained by Allah. He laid down tremendous stress on not only their education but also for early formation of the child's character and conduct, according to the lines of faith.

For this reason he is the greatest of those who advocated the cause of children, and this is where the greatness lies.

As A Teacher

From awakening in the morning, walking, talking, etiquette's of eating, when answering the call of nature, behavioural conduct with fellow humans, what to pray when, how to cope with different circumstances, to retiring to sleep at night, how ones every act can be worship; our Prophet Sallallahu Alaihi Wasallam taught us.

If it was a simple lesson on morality or theology, an angel could have easily delivered it to the people. But the message of Allah contains a complete code of life for solving the practical problems of life. Therefore, it was necessary for a man to show us by his own practical example.

The Holy Prophet Sallallahu Alaihi Wasallam was an educator not only for Muslims but the whole of mankind. The Prophet Sallallahu Alaihi Wasallam placed emphasis upon teaching the practical deeds and works. Thus, his every act spoke volumes. Meaning, the whole life of Muhammad Sallallahu Alaihi Wasallam is a lesson for man. As our teacher, he did not say or preach anything which he did not practice himself.

When Hadhrat Aa'ishah (R. A.) was asked regarding the Holy Prophet's Sallallahu Alaihi Wasallam morals and character she replied, "His morals and character are the Qur'an."

The blessed Prophet Sallallahu Alaihi Wasallam taught with great wisdom and good admonition, imparting good news to those people who accepted his call, and warned others of the consequences for those who did not listen.

Hadhrat Aa'ishah (R. A.) narrates that the Holy Prophet Sallallahu Alaihi Wasallam used to be very clear in his talk so that his associates could easily memorize his words. Very often Rasulullah Sallallahu Alaihi Wasallam used to be quiet and would not talk unless very necessary. His speech was well articulated, concise and free from absurdities or humiliation.

While teaching in a gathering, the Prophet Sallallahu Alaihi Wasallam refrained from mentioning anyone's name, avoiding disrespect to anyone, but used general terms, usually in the plural sense. The Holy Prophet Sallallahu Alaihi Wasallam used his whole hand to point towards something; often people with pride point with their fingers.

The Prophet Sallallahu Alaihi Wasallam made sure, whilst preaching to the people, that it did not become a burden on the listeners. For this, the blessed Prophet Sallallahu Alaihi Wasallam did not speak to the people on consecutive days but after intervals. The Holy Prophet Sallallahu Alaihi Wasallam was well aware of the innate nature of his fellow men.

Hadhrat Anas (R. A.) reported that the Prophet Sallallahu Alaihi Wasallam said, "Create ease for people and not difficulty. Give them good tidings of Allah's mercy; don't make them disappointed or hateful." The Prophet Sallallahu Alaihi Wasallam took great care not to disgrace or humble his opponent.

Once the Holy Prophet Sallallahu Alaihi Wasallam was sitting with his Companions (R. A.) when he Sallallahu Alaihi Wasallam drew a diagram, as a means of learning, on the ground with a stick. The Holy Prophet Muhammed Sallallahu Alaihi Wasallam then asked his Companions, "Do you know what it means?"

They replied, "Only Allah and his Rasul knows best". The diagram was made up of a square, through the middle ran a line which protruded outside the square, and inside the square, attached to the lower edge were drawn vertical (small) lines.

The diagram was drawn to gain the attention of the Ummah towards Imaan, Yaqeen and preparation for the after life. Explaining the meaning of the diagram the Holy Prophet Sallallahu Alaihi Wasallam said, " The square is death, surrounding and encompassing `life'.(The space inside the square is life).No one can step outside the life or do anything after death. The long line protruding from the square represents our plans and thoughts, schemes and dreams and the things we accumulate (which exceed the time of death). And the lines on the side represent the good and adverse conditions which come upon you in this life, success and failure, happiness and regret. " This act of the Holy Prophet Sallallahu Alaihi Wasallam highlights an original and intellectual rnethod of teaching, furthermore, it creates realisation towards the plain truth that we plan too far ahead.

In the 23 years of prophethood, Muhammad Sallallahu Alaihi Wasallam with Allah's power achieved great heights. He raised the dignity of human beings, stressed the importance of universal brotherhood and the equality of all mankind. At the time of the Holy Prophet's Sallallahu Alaihi Wasallam departure from this world it was more than evident that a great revolution had occurred.

Ultimately, through his teaching the blessed Prophet of Allah Sallallahu Alaihi Wasallam faithfully delivered the message entrusted to him, in turn, to this Ummah he entrusted the charge of spreading the message of Islam.

As A Grandfather

The Holy Prophet Muhammad Sallallahu Alaihi Wasallam is truly the pride of humanity. Humanity has never witnessed and never will witness a person like him. We have but captured a glimpse of this remarkable Prophet's Sallallahu Alaihi Wasallam extraordinary perfections as a father, we move now to learn of his unique role as a cherishing grandfather.

He loved all children. He loved Umaamah, his granddaughter, just as he loved Hadhrat Hasan and Hussain ( R.A.). He often went out with her on his shoulders. He even placed her on his back whilst praying. When he went to prostrate, he took her aside and when he had finished he got her on his back again. He showed this degree of love to Umaamah, so as teach how to treat girls to a society that used to bury their daughters alive only a decade previously. Among these people, the Messenger's Sallallahu Alaihi Wasallam care for his granddaughter was novel and had never been seen before.

There is no discrimination between son and daughter in Islam. The Messenger Sallallahu Alaihi Wasallam himself showed this. How can there be?

One of them is the Holy Prophet Muhammed Sallallahu Alaihi Wasallam, the other is Hadhrat Khadija ( R.A.); one is Hadhrat Adam ( A.S.), the other is Hadhrat Hawwa ( A.S.); one is Hadhrat Ali ( R.A.), the other is Hadhrat Fatima ( R.A.). For every great man there is a great woman.

One day, when Hadhrat Hasan and Hussain ( R.A.) were on the Holy Prophet's Sallallahu Alaihi Wasallam back, Hadhrat Umar ( R.A.) came into the Prophet's Sallallahu Alaihi Wasallam house. When he saw them on such an honoured place he said, " What a beautiful mount you have !" The Messenger Sallallahu Alaihi Wasallam added immediately, " What beautiful riders they are !" They may not even have been aware of the way the Messenger Sallallahu Alaihi Wasallam had honoured them. This special compliment was because of their position as future leaders and family heads of the household of the Prophet. From them were to come the 'seeds' of honour and dignity. Hadhrat Anas (R.A.) reports that when the Prophet Sallallahu Alaihi Wasallam was asked which member of his family was dearest to him he replied, " Hasan and Hussain." (Tirmizi). On numerous occasions he used to put them on his knee and embrace them and he was often reported as saying, " These are my sons and daughter's sons."

He was not only kind, caring and devoted only to his children and grandchildren but his treatment of the young children of others was also the most affectionate. Whenever he passed by any number of children he used to pass his hand over them with affection and sometimes he would join in their innocent plays. He never forgot to exchange with them most endearing and loving words. His love for his grandchildren, especially his grandchildren Hadhrat Hasan and Hussain ( R.A.) was beyond measure. The Holy Prophet Sallallahu Alaihi Wasallam was reported to have said, "Bring my bouquets." And upon being brought to him he would embrace and kiss them.

Hadhrat Jaabir (R.A.) reported that he accompanied the Prophet Sallallahu Alaihi Wasallam on a party and he met Hadhrat Hussain ( R.A.) playing on the way with his friends. The Prophet Sallallahu Alaihi Wasallam extended his hands. Hadhrat Hussain ( R.A.) began to run here and there and he was making them laugh till he took hold of him. He put his hands on his chin and the other between his head and ears and embraced him. (Tabraani)

The intensity of his love for his family can be reflected in many incidents however, his devotion for his children and grandchildren was most exemplary.

Once again, another incident in which he showed his love for his grandchildren was when he was observing prayers in the mosque. One of the sons of Fatimah ( R.A.) : Hadhrat Hasan or Hussain ( R.A.) came and got on his blessed back. He prolonged in prostration and only lifted his head when the boy got down on his own. This showed how he placed their happiness and pleasure before his own. Hadhrat Anas (R.A.) reported that he had not seen anyone more kind to his children than Muhammad Sallallahu Alaihi Wasallam.

A gentle, affectionate and loving nature.....
The warm `qualities' of a truely `grand' personality.

As A Military Leader

The Prophet Sallallahu Aliahi Wasallam historically is noted to be a proficient and sublime figure in military leadership, adored by his Companions and furthermore humane towards the defeated. His intelligence, skill and determination are proven, having held 28 major and minor expeditions himself and fifty expeditions under the command of his Companions, all were victorious in aim. Establishing law and order, completely destroying the strength and fighting ability of his enemies with the sacrifice of just over 1 000 lives, peace was achieved for the first time in history in the entire Peninsula of Arabia in less than a decade.

His, (Sallallahu Alaihi Wasallam) sole purpose being the establishment of Islam sacrificing family ties and home strove to defend and preserve his religion. In effect he (Sallallahu Alaihi Wasallam) had to subdue rising oppression and the obstacles shadowing his path to maintain peace, so circumstantially became a military leader, warrior and conqueror.

The Prophet Sallallahu Alaihi Wasallam tolerated the abuses of the unbelievers, he never became disheartened or impatient. Their abuse grew into raids, plunders and war against his people. The Holy Prophet Sallallahu Alaihi Wasallam stood steadfast and patiently alone amongst the polytheism, their offences failed against his high degree of patience and perseverance resulting in victory.

Hadhrat Baraa Ibn Aazib (R.A.) was once questioned, "Oh, Abu Ammarah did you ever flee from the battle when fighting aside the Prophet Sallallahu Alaihi Wasallam ?" He replied, "I swear by the Almighty Allah, the Prophet Sallallahu Alaihi Wasallam never turned away although others did." The Prophet Sallallahu Alaihi Wasallam attacked them with arrows upon his mount. Abu Sufyan Ibn Harith held the reins of the Prophet's Sallallahu Alaihi Wasallam mount whilst the Prophet Sallallahu Alaihi Wasallam went on proclaiming,

"I am a Prophet and it is no falsification, And I am the son of Abdul Muttalib." (Tirmizi Sharif)

The Prophet Sallallahu Alaihi Wasallam was regarded as a courageous warrior showing no signs of timidity or weakness, his approach was admirable upon the battlefield when facing a multitude of dangers and severe tasks. He fought steadfastly amongst the first lines nearest to the enemy, his determination and valour were exemplary. Hadhrat Ali (R.A.) states, "When the battle grew fierce there was none nearest to the enemy lines than the Prophet Sallallahu Alaihi Wasallam." Hadhrat Baraa (R.A.) also narrates regarding the Battle of Hunain, " There was no one as courageous as the Prophet Sallallahu Alaihi Wasallam that day."

The Prophet Sallallahu Alaihi Wasallam inspired men with the truth. In a hadith it has been stated, "Never desire fighting but pray to Allah for peace and security. And when you have to fight the enemy, fight with steadfastness and know that Paradise is under the shadow of the sword. (Riyadhus Saaliheen). Giving realistic and logical explanation he created confidence and will power to such an extent that his Companions were willing to sacrifice all possessions and their lives for its cause. He disciplined his Companions spiritually to strive to the utmost with all their resources. As Allah Ta'aalaa states in the Qur'an, "And hold fast, all of you together to the rope of Allah and do not let anything divide you. ( Aali- Imraan ). The Companions co-operated fully and worked in unity to achieve their aim. Thus, in unison despite his position during the Battle of the Trench he took equal share in digging the trench and helped others with their load.

He instilled hope in his Companions and instructed them to turn to Allah in difficult circumstances as at the time of the battle of Badr. Although they were of small number, Allah sent Angels of numerical strength as divine aid. Preparing his men to meet all situations he managed to emerge with flying colours on occasions of extremity by his ingenious skill, its right application in due course helped him achieve total victory at the time of nearing defeat, as in the Battle of Uhud. The Prophet Sallallahu Alaihi Wasallam exercised self control when many Companions panicked and ran back midst the confusion, he composedly brought the situation under control, as many a time; changing the picture of the entire battle.

The Prophet Sallallahu Alaihi Wasallam was fully conscious of his lack of manpower and material compared to the enemy strength. He used all possible means of defeating them, approaching them physically, psychologically and spiritually. During war, all is dependant upon the quality, character and morale of the leadership. The Prophet's Sallallahu Alaihi Wasallam tactics and strategical moves proved effective, showing positive results. His military strategies included urgency, secrecy,speed and mobility. At the time of the Battle of Uhud and Hudaibiyah he organised such tactics that the enemy was completely surprised by the speed of the operation and were caught unprepared.

The Prophet Sallallahu Alaihi Wasallam ordered military training for his army thus giving sufficient practise on and off the battlefield. This enabled efficiency and ruled the importance of preparation and precaution, organising internal and external defences. His precautions included patrolling systems, secret signs and codes establishing a strong system of communication, Hadhrat Ka'ab Ibn Malik (R.A) narrates, "Whenever the Prophet Sallallahu Alaihi Wasallam intended to go into the Battle he used secret codes. (Bukhari Shareef). The Holy Prophet Sallallahu Alaihi Wasallam kept himself well informed of all events occurring in surrounding tribes and the border area of Madina. As a result of his principles within a period of eight years they became the most powerful striking force in the region; his intelligence and ability attested.

The Prophet Sallallahu Alaihi Wasallam dealt with arising problems wisely not to endanger the objective assessing the present problems, defining solutions in accordance to human capacity. Relevantly he always discussed important matters with colleagues to reach best of solutions.

The Holy Prophet's Sallallahu Alaihi Wasallam policies reproached the barbaric and uncivil war customs replacing them with humane and just laws. Hadhrat Abdullah Ibn Jahash (R.A) was once sent on a mission, he captured prisoners and their property without the permission of the Prophet Sallallahu Alaihi Wasallam. When the Prophet Sallallahu Alaihi Wasallam heard of this happening he condemned it and declared his action illegal. The Prophet Sallallahu Alaihi Wasallam never shed innocent blood and neither of women nor children.
Hadhrat Abdullah Ibn Masood (R.A) relates, " The Prophet Sallallahu Alaihi Wasallam expressed disapproval upon the killing of womenfolk and children." (Bukhari Shareef).

Furthermore, despite the conflicts, the Prophet Sallallahu Alaihi Wasallam negotiated peace with them (as in Hudaiybiya) but was short lived by the opposition party, this relatively paved way for the conquest of Makkah. Gathering a large force of 10,000 men the Prophet Sallallahu Alaihi Wasallam entered the Holy city which completely destroyed their morale, turning his entry into a peaceful one; without blood shead. Abu Sufyaan exclaimed on this occasion rushing into the city and calling to the people at the top of his voice,

" O men of Quraish ! Muhammad Sallallahu Alaihi Wasallam has come with an army such as you've never seen before. Put up no resistance." Even at such a triumphant moment, having become the conqueror of Makkah the Holy Prophet Sallallahu Alaihi Wasallam rode in on a white mule, his head lowered with humility to Allah Ta'aalaa.

The Prophet Sallallahu Alaihi Wasallam was never taught the art of war and neither proposed to become a military leader, being forced into this struggle he fought against the combined strengths of all his enemies with utmost skill and determination, and defeated them on all fronts. The Prophet Sallallahu Alaihi Wasallam in comparison with other military leaders in history is found to be towering above all, both in war strategy, strength and skill, proving greatness and malignantly, changing the course of human history and influencing human culture and activities in every area of life.

A moving hero in every field.

As A Ruler

Bosworth Smith has written in ' Muhammed and Muhammedism,

" Head of the state as well as of the church, he was Caesar and Pope in one; but he was Pope without the Pope's pretensions, Caesar without the legions of Caesar. Without a standing army, without a fixed revenue; if ever any man had the right to say that he ruled by a right divine, it was Muhammed, for he had all the power without its instruments and without its supports."

For centuries the Arabian Peninsula was without any government and the neighbouring empires and Persia to the East and Rome to the West dominated the whole region. Although these empires did not rule directly over the Arabs, they had tremendous influence over them.

The Arabs were very much divided into differing clans and tribes through which feuds ran high and wild. These tribal feuds gave rise to much bloodshed which continued for years. The division of the groups was one factor, another was the immorality of these groups which the Holy Prophet Sallallahu Alaihi Wasallam was to confront as a ruler. During the divine Prophethood unity was restored amongst these divided people, giving them a strong central government which established law and order for the first time in this part of the world.

Another feature of his rule was that he established a system of virtue, goodness and justice in society and guaranteed justice and fairness for all, irrespective of colour, creed or race. The Holy Prophet Sallallahu Alaihi Wasallam emphasized the importance of just ruling through personal example : " The one who will be dearest to Allah and nearest to Him in station on the Day of Resurrection will be a just ruler." Furthermore, Hadhrat Aa'ishah ( R.A.) relates a hadith that the people were concerned about a woman who was to have her hands cut off as a punishment for stealing. The people hoped that the Holy Prophet Sallallahu Alaihi Wasallam would reconsider her plight. Thus, Hadhrat Usaamah ( R.A.), known to be the Prophet's Sallallahu Alaihi Wasallam beloved, was sent to forward the request.

The Holy Prophet Sallallahu Alaihi Wasallam rose and delivered a sermon in which he said that the people of earlier days were ruined due to their inability to prosecute the rich and reputed, and their promptness to prosecute the poor. He said, " I swear by Allah even if Fatimah, the daughter of Muhammad stole I would cut her hands off ." ( Mishkaat ) The above is an evident example of the Prophet's Sallallahu Alaihi Wasallam just and unbiased nature of rule.

The Prophet Sallallahu Alaihi Wasallam would participate in work with his people, such that in the Battle of the Trench, the Prophet Sallallahu Alaihi Wasallam helped dig the trench amongst his people. By Allah, what kindness! In spite of all his power and authority, no one could ever distinguish him from other people while he was working with them. He never liked people to make any distinction between the ruler and the ruled.

Muhammad Sallallahu Alaihi Wasallam left his hometown, Makkah, and migrated to Madonna where he found himself the Head of State. Although, he was Head of State he lived like an ordinary citizen and lead a very simple life. He was available to his people all the time and there were no barriers between him and the people.

The Prophet Sallallahu Alaihi Wasallam lead a life of poverty in plenty and humility in authority. He was far above the desires of the crown and sceptre, or the need of the pomp and glory of a ruler. A narration of Hadhrat Umar ( R.A.) states, "When I entered the Holy Prophet's Sallallahu Alaihi Wasallam home, I noticed the state of the furniture in it. The Holy Prophet's Sallallahu Alaihi Wasallam had only one sheet of cloth around him to cover the lower part of his body. There was one simple bed with one pillow filled with nut fibre; on one side of the room was some barley and in one corner was an animal skin. There were some water bags made of skin hanging beside his bed."

Hadhrat Umar ( R.A.) said that on seeing this tears came into his eyes. Allah's Messenger asked the reason for his tears. He replied, "Oh Allah's Messenger ! Why shouldn't I cry ! The strings of the bed have left marks on your body. This is a small room with all your furniture; I can see what there is. The Qaiser of Rome and Kisra of Persia enjoyed luxurious living, while you, Allah's Messenger, the chosen one, live like this. The Prophet Sallallahu Alaihi Wasallam said, " Ibn Khattaab, don't you appreciate that they choose this world and we choose the Hereafter ?"

There was no administrative or clerical staff to assist the Prophet in his work ( as there is today ), which was conducted from the mosque or his house.

It is stated in the Holy Qur'an : "It was by the Mercy of Allah that you were gentle and kind to them ( Oh Muhammad) for if you had been stern and fierce of heart they would have dispersed from round about you." ( 3 : 159 )

The rulers today set an impression of concern but in reality no such concern exists. While, the Prophet Sallallahu Alaihi Wasallam was kind to his people; he was a ruler of their hearts.

The Holy Prophet Sallallahu Alaihi Wasallam really succeeded in establishing the kingdom of Allah on the earth by recognising a right to a livelihood of every citizen of the state. The rights of the poor, the orphans and the destitute were fully looked after and cared for by his government and no one was left to beg or starve. He made it clear to his companions that the poor and destitute had a due right in the wealth of the rich members of the community. It was the result of their labour and that it must be returned to them as a right and not a charity. The Qur'an mentions this as a quality of true believers : " And in their wealth and possession ( was remembered ) the right of the needy, him who asked, and him who was prevented from asking." ( 51 : 19 )

Practically, another great contribution to political philosophy was the Holy Prophet's Sallallahu Alaihi Wasallam concept of consultation .The Holy Prophet Sallallahu Alaihi Wasallam established a government which was conducted on the principle of consultation on all levels. It was the real and effective basis of a popular government of the people and by the people. Administrative decisions and decisions of policy on all levels were taken after proper consultation with the representatives of the people. The Holy Prophet Sallallahu Alaihi Wasallam said, "No one will rule ten people or more without coming to Allah who is Great and Glorious on the Day of Resurrection with his hands chained to his neck, being set free by his goodness or brought to destruction by his sin." He also said, "Anyone who is asked by Allah to take charge of subjects and does not protect them with good counsel will not smell the fragrance of Paradise." ( Mishkaat )

The Holy Prophet Sallallahu Alaihi Wasallam was the first man to introduce the concept of a written constitution into the political history of mankind and gave his people a most comprehensive constitution, covering every aspect of human life from the cradle to the grave. It contained all the fundamental principles of good constitution, laying down the nature, scope and objects of the Islamic state, the powers and functions of the organs of government, the duties and rights of its citizens and its relations with foreign governments in war and peace. The primary source of this constitution is the Qur'an which contains instructions and directives governing every field of human activity. The second source of the constitution is the Sunnah, which gave practical shape to the philosophy of the Qur'an and evolved a political system which covered the entire life of man in light of the Revelation of Allah. The third important factor which helped in building the structure of the Islamic state was the principle of referring disputes to a consensus of high ranking jurists.

Conclusively, the Prophet Sallallahu Alaihi Wasallam gave a clear indication of the kind of society he wanted to achieve, a society wherein no poor and destitute would be left to die. Instead there would be an efficient system of social justice and security on an individual as well as a state level which would fully meet the economic needs of all its less fortunate members. This was the kind of society the Holy Prophet Sallallahu Alaihi Wasallam dreamed of and bequeathed to his successors. All this he achieved in less than a quarter of a century. He first tamed his people into submission to the law of Allah through noble teaching, argument and reasoning; developed the concept of virtue and justice in them and brought political and religious unity with his skilful and shrewd judgement and efforts; established law and order and then introduced major social changes which completely changed their whole concept of life.

All this was the result of the Holy Prophet's Sallallahu Alaihi Wasallam just and benevolent administration.

As A Companion

Friendship is a befriender of loyalty, of faith, of compassion, of understanding, of ...

The Holy Prophet Sallallahu Alaihi Wasallam: befriender of the young, of the old, of the poor, of the townsman, of the bedouin, of the noble, of the unranked of ...

Imaam Muslim and Bukhari, Imaam Ahmed and Tirmizi (R.A) have related Hadhrat Saeed Khudri's (R.A) narration that the Holy Prophet Sallallahu Alaihi Wasallam has stated, "Upon me there is no greater favour of self sacrifice and possession as that of Hadhrat Abu Bakr's. (R.A) Excepting Allah, if I were to befriend anybody it would surely have been Hadhrat Abu Bakr, however, Islamic brotherhood and companionship is sufficient."

The Holy Prophet Sallallahu Alaihi Wasallam educates man to befriend another for the purposes of Islamic bondage. Worldly friendships hold no more than worldly pleasures which do not necessarily reap goodness for the concerned in the Hereafter.

Numerous ahadith can be studied in order that one may learn of the Holy Prophet Sallallahu Alaihi Wasallam as a companion. The following hadith serves as a sound piece of advice for all when choosing the right companion.

Hadhrat Abu Huraira (R.A.) has narrated in Abu Dawood that the Holy Prophet Sallallahu Alaihi Wasallam said, 'A man follows the religion of his friend, so each one should consider whom he makes his friend.'

A righteous friend is one whom will, through compassion, act defensively and yet at all times be just and bear the importance of equality in mind. The Holy Prophet Sallallahu Alaihi Wasallam was an immaculate example to man of these righteous traits of friendship ...

It has been stated in Sahih Bukhari that Hadhrat Abu Dardaa (R.A) relates that he was sitting with the Holy Prophet Sallallahu Alaihi Wasallam, when suddenly Hadhrat Abu Bakr (R.A) came holding the edges of his clothing. He had lifted his garment to the extent that his knees were uncovered. The Holy Prophet Sallallahu Alaihi Wasallam stated, " Your companion has just returned from fighting with another." Hadhrat Abu Bakr (R.A) voiced his salaam after which he said, "Oh Rasulullah! An argument has taken place between Umar Ibn Khattaab and myself. In haste I have spoken improperly and now I am regretful. I have asked for forgiveness from Hadhrat Umar, however, he has refused to pardon me and so I have come to you." The Holy Prophet Sallallahu Alaihi Wasallam repeated thrice, "Abu Bakr! May Allah pardon you."

Later, Hadhrat Umar (R.A.) was most ashamed of his deed and so went to Hadhrat Abu Bakr's house, where he enquired, " Is Abu Bakr there?" He was told that he wasn't. Thus, Hadhrat Umar (R.A.) went to the Holy Prophet Sallallahu Alaihi Wasallam. Hadhrat Umar (R.A.) greeted the Prophet with 'Salaam' upon which the Holy Prophet's blessed face became flushed with anger, to the extent that Hadhrat Umar ( R.A.) became apprehensive. Hadhrat Umar (R.A.) lowered himself onto his knees and said, "Oh Rasulullah Sallallahu Alaihi Wasallam I have been extreme."

The Holy Prophet Sallallahu Alaihi Wasallam stated, "Allah has sent me, and you people have said that I have spoken false. However, Hadhrat Abu Bakr ( R.A.) said that I have spoken the truth. He continued to aid me through his self sacrifice and possessions. Will you not pardon my companion for my sake? " Hadhrat Abu Bakr (R.A) was never troubled again.

In contrast, we learn of the Holy Prophet's Sallallahu Alaihi Wasallam just character which yields equality and Prophetic conduct. ' Once Allah's Messenger Sallallahu Alaihi Wasallam visited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Abu Bakr was sitting on his left side and Umar in front of him and a bedouin on his right side. When Allah's Messenger Sallallahu Alaihi Wasallam finished, Umar (R.A) said to him, "Here is Abu Bakr." But Allah's Messenger gave the remaining milk to the bedouin and said thrice, " The ( person on the ) right side ! So, start from the right side."
Hadhrat Anas ( R.A.) added, " It is a Sunnah, " and repeated it thrice. ( Sahih Al Bukhari )

Every act and role of the Holy Prophet's Sallallahu Alaihi Wasallam was one of morality and a source of learning. How many times have we displaced our values or Islamic conducts for the sake of a friend, for whom we feel all should be lost? It is well known that Hadhrat Abu Bakr ( R.A.) was a very close and fortunate companion of the Holy Prophet Sallallahu Alaihi Wasallam , this did not cloud the Prophet's Sallallahu Alaihi Wasallam conduct in any sense. The Holy Prophet's Sallallahu Alaihi Wasallam compassion for Hadhrat Abu Bakr (R.A) is evident by the following :

It has been narrated in Tirmizi and Ibn Majah that Hadhrat Anas (R.A) has reported that the people asked, " Oh Prophet of Allah! Who is your most beloved ?" The Holy Prophet Sallallahu Alaihi Wasallam replied that it was Aa'ishah. The people further asked, " Oh Prophet of Allah! We are asking from amongst the menfolk". The Holy Prophet Sallallahu Alaihi Wasallam replied ,"Aa'ishah's father."

Furthermore, the Holy Prophet Sallallahu Alaihi Wasallam said, " Whoever gives two kinds (of things or property) in charity for Allah's cause, will be called from the gates of Paradise and will be addressed, "Oh Slaves of Allah! Here is prosperity." So, whoever was among the people who used to offer their prayers will be called from the gate of the prayer. Whoever was among the people who used to participate in Jihad will be called from the gate of Jihad. Whoever was among those who used to give in charity will be called from the gate of charity.'

Hadhrat Abu Bakr (R.A) said, " My parents be sacrificed for you, O Allah's Messenger Sallallahu Alaihi Wasallam! No distress or need will befall him who will be called from these gates. Will there be anyone who will be called from all these gates?" The Prophet Sallallahu Alaihi Wasallam replied, " Yes, and I hope you will be one of them." (Narration of Abu Hurayrah R.A).

All friendships are based upon a concrete foundation of faith and trustworthiness. The Holy Prophet Sallallahu Alaihi Wasallam placed much trust in his immediate companions. For example, once Allah's Messenger Sallallahu Alaihi Wasallam offered the morning prayer then faced the people and said, " While a man was driving a cow he suddenly mounted it and beat it. The cow said, ' We have not been created for this. We have been created for ploughing." Upon hearing this, the people said in astonishment, "Glory be to Allah! A cow speaks!" The Prophet Sallallahu Alaihi Wasallam said, " I believe this, Abu Bakr and Umar too believe it." although neither of them were present there." (Sahih-Al-Bukhari).

Volumes upon volumes could be written upon the nature of the beloved Prophet Sallallahu Alaihi Wasallam as a companion. Conclusively, read of the humorous, benevolent and light hearted aspects of the Holy Prophet Sallallahu Alaihi Wasallam from this example.

A bedouin entered the mops and presented himself before the Holy Prophet Sallallahu Alaihi Wasallam having left his camel outside the mosque. The Holy Prophet's companions said to Hadhrat Nu'ayman, "It is he who is known as Nu'aymaan. How we wish that you would sacrifice this camel, so that we can eat it, how we are desirous to eat meat. The Holy Prophet will see to its payment". The narrator has reported that accordingly Nu'aymaan sacrificed the camel. After which, when the bedouin left the mosque and saw the state of his camel, he exclaimed, "O Holy Prophet Sallallahu Alaihi Wasallam! someone has sacrificed my camel." Having heard this, the The Holy Prophet Sallallahu Alaihi Wasallam stepped outside the mosque and asked who was responsible. The people stated that it was Nu'aymaan. Thus the The Holy Prophet Sallallahu Alaihi Wasallam went in pursuit of Nu'aymaan to find him hidden in the basement of Hadhrat Zubair's [R.A.] daughter's home. He had concealed himself with dry branches and dry skins. A knowing person pointed to Nu'aymaan's whereabouts, yet voicing loudly, " I haven't seen him".

The Holy Prophet Sallallahu Alaihi Wasallam uncovered Nu'aymaan's face to find his face somewhat changed due to the debris from the dry skins and branches. The Holy Prophet Sallallahu Alaihi Wasallam questioned, " Who told you to do it?" He replied, " Those who have shown you of my whereabouts." The Holy Prophet dusted Nu'aymaan's face and laughed.

The narrator reports that the Holy Prophet Sallallahu Alaihi Wasallam saw to the payment due for the camel The blessed Prophet Sallallahu Alaihi Wasallam addressed all humanitarian needs through his companionship. It is time that we all assessed how ethical and true our friendships are so that each and every friendship is a source of goodness both on this world and for the Hereafter.

Many have stated that a man is judged by his acqaintances, contemplates what can be said about whose strong bond and acquaintance was no other than the Almighty.

As A Servant Of Allah

Before time existed, when no man or being had yet been created Allah Subhanahu Wa Ta'aalaa created the divine noor of the Holy Prophet SallallahuAlaihi Wasallam to remain in attendance before Him for thousands of years. There, in the presence of the Almighty, Allah's miraculous splendour was gradually revealed unto him. Undoubtedly, an increase in the recognition of Allah Ta'aalaa's miraculous splendour and a deeper perception of Allah's majestic sovereignty, inevitably generates within the psyche and physical conduct an extreme degree of servitude and unrestrained full bondage. With servitude comes total submission to worship, and who could possibly claim to have discerned this recognition more effectively than Allah's beloved Messenger Sallallahu Alaihi Wasallam himself? For in the same manner Allah's chosen messenger was immaculate in all relationships with mankind, he also excelled in his relationship with Allah.

Despite being the chosen one and possessing clear cut superiority over the entire world put together, Allah's sincere Messenger was a spectacle of humbleness before Allah. Never did he appear to be even slightly deficient in compliance to Allah's ordained laws and restrictions, nor did he ever claim ascendency on account of his lofty calibre. Moreover, the Holy Prophet Sallallahu Alaihi Wasallam would repeatedly beseech Allah for refuge from His chastisement and protection from His wrath.

From the initial stages of prophethood, in the era when the custom of ignorance was still expansively prevalent amongst the Makkans, the Holy Prophet Sallallahu Alaihi Wasallam would frequently take refuge in the cave of Hira where he would fully devote himself to the ibaadat of one Allah with whom he associated no partner. Later on in life when old age paved way to weakness the Holy Prophet Sallallahu Alaihi Wasallam would still rise in the middle portion of the night and busy himself with Salaah.

To encompass all the forms of worship offered by the Holy Prophet Sallallahu Alaihi Wasallam would be beyond the bounds of possibility. Every breath and every blink of an eye was an act of worship, whether it be in explicit forms such as salaah and recitation of the Qur'an or abstruse forms such as walking, sleeping or eating etc.. No matter what state the Holy Prophet Sallallahu Alaihi Wasallam was in, the remembrance of Allah would effortlessly be flowing from his lips and firmly be embodied in his heart. Hadhrat Aa'ishah (RA.) has stated, " The Prophet Sallallahu Alaihi Wasallam would continuously be engrossed in the remembrance of Allah (Abu Dawood). This is why numerous supplications have been narrated for various occasions.

Once Hadhrat Aa'ishah (R.A.) was questioned," Inform us of an unusual aspect of the Prophet Sallallahu Alaihi Wasallarn." She replied, "Which aspect of the Holy Prophet Sallallahu Alaihi Wasallam was unusual! One night he arrived home and lay down beside me. After a short while he rose and exclaimed, `Leave me to worship my Lord.' He then performed ablution, began salaah, and began to weep. He continued to weep to such an extent that his blessed tears rolled on to his chest. In ruku' he also wept profusely and when he prostrated his blessed tears were still flowing. He remained in this position until dawn when Hadhrat Bilal ( R. A.) arrived and seeing him in this pitiful condition remarked,' Oh Prophet of Allah, why do you weep excessively when Allah has forgiven all your past and future sins?' Upon this the Holy Prophet Sallallahu Alaihi Wasallam remarked, ' Should I not be a grateful servant then?' (Shamaa'ile Tirmizi)

Despite being totally safeguarded from even the touch of corruption, Allah's beloved Messenger Sallallahu Alaihi Wasallam remained motionless in the servitude of the Almighty until his blessed feet were sore and swollen.

Hadhrat Aa'ishah (R. A) comments, " Whenever the Holy Prophet Sallallahu Alaihi Wasallam would recite an aayah of chastisement and wrath he would beg Allah for refuge, and when mentioning Allah's clemency and mercy he would beseech Allah for a share." (Shamaa'il) Not only did he surpass all in salaah, the Holy Prophet Sallallahu Alaihi Wasallam is also reported to have fasted until his companions assumed he would never respite. From the little wealth he did possess he would generously spend in the path of Allah until he had not a single dirham to his name.

Even at times of war when both forces would clash and the atmosphere on the battle field intensified, the Holy Prophet Sallallahu Alaihi Wasallam would be found in prostration with his forehead pressed against the ground pleading Allah for his assistance. When Allah's divine attributes of beauty and majesty were exposed to the Holy Prophet Sallallahu Alaihi Wasallam simultaneously, he would become so overwhelmed by weeping that his companions would describe the sounds as those of an over boiling pot of water.

On the occasion of a solar eclipse the Holy Prophet Sallallahu Alaihi Wasallam would perform extremely lengthy rakaats and inhale deep breaths whilst sobbing, "Oh Allah did you not vow not to punish them whilst I was amongst them and whilst they begged for forgiveness? "Oh Allah we beseech you for forgiveness!"
( Shamaa'il)

We see, it is typical of man's disposition to be inclined to spend the night engrossed in an act that delights him the most, as we see the gambler spends it in gambling, and the student in his studies. Likewise, Allah's beloved Prophet Sallallahu Alaihi Wasallam would dedicate the night to worship, fully relishing the opportunity to converse with his Creator and present himself humbly before the Clement Lord. This is the genuine active illustration of total submission to worship, which is the sole purpose of mans existence, unearthed most effectively by the Holy Prophet Sallallahu Alaihi Wasallam.

Regardless of his numerous responsibilities and social priorities as head of the Muslim nation, the Holy Prophet Sallallahu Alaihi Wasallam never disregarded the most eminent of them all; the worship of Allah. According to Allah's words: 'So when thou art relieved, still toil ( in worship ).' ( Al Inshiraah: 7) he diligently applied him self to all obligations.

The above is merely a minute representation of the Holy Prophet's Sallallahu Alaihi Wasallam example as a servant of Allah. In reality, the truth is that every aspect of the Holy Prophet's Sallallahu Alaihi Wasallam lifestyle was adorned with servitude and unlimited devotion (ibaadah.)

A Persian couplet beautifully describes the Holy Prophet's Sallallahu Alaihi Wasallam characteristics :

`How many of your graces can be adored,
The limits of sight are narrow and the flowers of your charms infinite.'

One can only ponder over the magnitude of his devotion and worship and then shamefully compare them with his own feeble attempts, which in comparison would fail to level to even an iota of the sincerity and earnest with which the Holy Prophet Sallallahu Alaihi Wasallam performed each prostration and uttered each word of praise.

As An Adviser

The Holy Prophet's Sallallahu Alaihi Wasallam contribution to advice and counsel for mankind holds no parallel in history. Despite being an uneducated orphan himself, his advice was the answer to all of life's mysteries and confusions regarding every principle of morality, ethos and religion, revealing to man the wealth of eternal values and standards. Collectively, these pearls of wisdom formed the basis of culture in all its many dimensions, including religion, psychology, commerce, agriculture, medicine, general sociology and scores of other fields of knowledge and human activity man was devious to.

Not only was this advice comprehensive, but was also delivered in the most influential way imaginable and never failed to leave a lasting impact on the listener as intended. Each word, example and suggestion of the Blessed Prophet Sallallahu Alaihi Wasallam was enriched with love, consideration, ease and justice, often calling his companions with affectionate nicknames such as Aba Hir (Abu Huraira), Aa'ish and Ya Bunayya (0 dear son). This outstanding feature of genuine care and concern made it impossible for the listener to turn down and ignore.

Even prior to the advent of his prophethood, the Holy Prophet's Sallallahu Alaihi Wasallam advice was of great importance to the Makkans. During the time when the ka'bah's structure was undergoing renovation, a conflict arose regarding who should be honoured with positioning the black stone. Finally, when the Holy Prophet Sallallahu Alaihi Wasallam was blessed with this honour he suggested the stone be placed in a sheet with a member of each clan holding a corner so every individual was satisfied and could participate in positioning the stone.

Later on as Islam progressed gradually, he began to advise in all religious affairs and offered knowledge in place of ignorance, reason in place of custom and tradition, and freedom of research in place of blind conformance. Throughout every guidance he never swayed from the intended goal of life - the pleasure of Allah, and every word of advice was a token for the Hereafter.

Hadhrat Abu Najih (R. A) narrates that we requested, "Oh Prophet of Allah advise us." He responded `I advise you to fear Allah and to be absolutely obedient even if a slave is given authority over you. Verily, he among you who survives will witness great controversy, so cling to my sunnah and the sunnah of the rightly guided Caliphs - grasp them firmly. Beware of new inventions, for every new invention is an innovation, and every innovation is going astray and every astray is in Hellfire! (Abu Dawood, Tirmizi).

In another sermon he spoke the concise words that form the root of religion and advised, "I am leaving behind two things. The Qur'an and my example; the sunnah. If you follow these you will not go astray."

The Holy Prophet Sallallahu Alaihi Wasallam would always consider his companions' opinion when discussing how to approach certain problems. Before the Battle of Uhud, the Holy Prophet Sallallahu Alaihi Wasallam discussed what action to take against the opposition. Many companions overwhelmed by their powerful zeal for Jihaad suggested the Muslim army should march forth and confront the enemy. Although this was contrary to what the Prophet Sallallahu Alaihi Wasallam had planned, he acted accordingly and subdued his own opinion.

Thereafter, when the non-Muslim gained the upper hand momentarily, the Companions (R.A) realised that the Prophet's Sallallahu Alaihi Wasallam advice was full of wisdom and betterment in every situation. Anything besides it could lead to negative consequences as is evident by Hadhrat Abdullah Ibn Umar Ibn Aas's ( R.A) experience when he was advised to fast only three days per month. Hadhrat Abdullah requested permission for more to which he was advised to fast a day and rest two days. When he requested more, still he was advised to fast on alternate days. (Muslim). In another narration he is reported to have added ," In the latter part of my life (due to weakness and old age) I wished I had accepted the Holy Prophet's Sallallahu Alaihi Wasallam counsel!

It should be understood here that it is necessary to act according to any order the Holy Prophet Sallallahu Alaihi Wasallam gives as part of his message by the command of Allah in religious affairs. However, advice and intercession given in worldly matters is not compulsory to comply to and is optional. Although acting accordingly holds fruitful consequences in both worlds as portrayed in the following two incidents.

When Hadhrat Bareera (R.A.) was liberated from slavery, she divorced Hadhrat Mugeeth (R. A). As a result Mugeeth (R. A.) who loved Bareera unconditionally was heartbroken and would roam the alleyways of Madinah, weeping with his tears rolling down his beard. The Holy Prophet Sallallahu Alaihi Wasallam took great pity upon this sorrowful state and remarked, "Are you not amazed by Mugeeth's love for Bareera and Bareera's love for Mugeeth?" Thereafter, he interceded on behalf of Mugeeth to which Bareera replied, "0 Prophet of Allah, if this is an order I will oblige, but if it is intercession then I have no need for Mugeeth."

On another occasion Hadhrat Fatimah bint Quais (R.A) requested the Holy Prophet's Sallallahu Alaihi Wasallam counsel regarding marriage proposals to which he advised, " Mu'aawiyah (R. A) does not possess much and Abu Jahm does not remove the case from his shoulder but Usaamah should be considered." (Abu Dawood).
Although reluctant at first Fatimah (R. A) obeyed and wed Usaamah (R. A) later, she was envied by many due to the benefits she achieved from this marriage.

Occasionally, the Holy Prophet Sallallahu Alaihi Wasallam would display anger and sternness to emphasize the importance of a situation. In such cases the companions were overcome with fear and the message set firmly in their minds. In every case he would advise according to what was better for the ummah and not give preference to himself.

The Holy Prophet's Sallallahu Alaihi Wasallam advice was not limited here, but during his short lifetime he also initiated a method of discovering order to achieve benefit from the natural faculties Allah has bestowed. The entire human civilisation received a tremendous boost from his cultural heritage, especially in the development and progress of sciences. Many complications regarding medicine, economics and other sciences were unearthed within his advice.

When Hadhrat Asma (RA) complained of excessive blood loss, in order to treat herself, she was advised to sit in a tub of water to ease the flow. Similarly, on other occasions the Holy Prophet Sallallahu Alaihi Wasallam would prescribe various methods of overcoming illness by using honey, herbs, olive, oil, milk and other easily obtainable natural substances. He also advised the Ansaar farmers on how to handle their fields and crops.

If pondered over, one would inevitably reach the conclusion that every advice given by the Holy Prophet Sallallahu Alaihi Wasallam is a tree of direction for mankind and opens many closed doors. Following his advice would be the path to salvation, a step towards morality and the ultimate key to the pleasure of Allah; bringing to life the abandoned valleys of knowledge. The Holy Prophet's Sallallahu Alaihi Wasallam advice and counsel kindled the light of morality amongst his companions until it gradually enlightened the entire world with it's illumination. No other person's advice could influence the shape of the future quite as dramatically.

THERE IS NO GOD OTHER THAN ALLAH

SOURCE

Contents: A statement that suggests radical change in the approach to science; the science which substitutes its gods instead of The One God; relevant mental experiments...
--------------------------------------------------------------------------------
WHAT IS ISLAM:

Islam is the youngest and oldest monotheistic religion. Youngest; because Muhammed is the last prophet. Oldest, because all real prophets originally gave the message of Islam: "There is no god other than Allah"; and Muhammed was simply a reminder of this message, though with newer and more efficient evidences and methods. Monotheism is the most stressed feature of this religion.

The essence of this religion is summarized in this sentence; which is sufficient to make one be moslem if it is accepted by him:

THERE IS NO GOD - (other than Allah).

Thus, islamic belief is firstly a revolt, a refusal. This is seen in the above mentioned basic statement of Islam.

According to Islam, all numerous gods that are believed and that the senses make somewhat probable in the first sight must be refused; and then in the search of the uncomparable/real/one source of the existence - and after a process of reasoning, we conclude:

(There is no god) OTHER THAN ALLAH.

This continuous aspect of Islamic belief, is also seen in the practical life of the prophets and of moslems; and in their souls. Most of prophets came to communities where there was generally many gods, which were to be destroyed by them:

Below is an example from Abraham as told in the Qur'an (Ch.37v.88-96):

"Then did he cast a glance at the Stars.

Then he said: Surely I am sick (of your worshipping these).

So they turned away from him, and departed.

Then did he turn to their gods and said, "will ye not eat (of the offerings before you)?... What aileth you that ye speak not?

Then did he turn upon them, striking (them) with the right hand. And (his people) came toward him, hastening.

He said: "Worship ye that which ye have (yourselves) carved?

And Allah has created you and what you make."

Yes, as real prophets crashed the idols; the discrete idols of our age are to be crashed and refused. (Well, discreteness is not an important difference between contemporary and anscient idols, because most of the idolators suggest/ed that they were in fact believing in the spirits that exist within the idols.)

Human products do not make this universe and the events exist.

Statements/accepted facts as:

E=(1/2)m*v2 or E=m*c2 are not what causes physical events; nor any relation that will be discovered later.

Energy=f(mass, velocity);

mass= f(velocity, energy);

velocity= f(energy, mass)= f (time, space)

time=f(velocity, space)

space=f(velocity, time)

location (a)= f (location[b]); location(b)= f (location[a])

or

the length of x is y meters; x meters is the length of y

are NOT the source of any thing. (f represents different functions for each statement)

Rather, as these relations are real while they are tautologies - determining each other by a vicious circle; they must not be causes, especially not the causes of reality; but results of one reality of higher (better adjective: undeterminable/uncomparable; because if determined, or compared, there remains no difference between the idols we reject and One God we accept) order.

Why it is said "One" reality? Because they (the man christened-created relations or better: Names of relations) are the unifying things (or proof of the unity of real things) while there is no reason for such a unity; and they do not constitute such a reason, for they are only RESULTS (TEMPORARY ONES); they are not real-executive entities/things.

Today, every fact X, is known in Ys; and every fact Y is defined in Xs. Every fact (for example matter) is formed of constituents; constituents that have no limit in infinitesimally small levels. For example, today, can we see any nuclear physicists who suggest certainly that there is not a sub level of the smallest particle we know today? Can anybody say; an explanation of gravity based on spacetime curvature and/or gravitons is complete and ultimate? No, because every entity is constituted of two halves, or three 1/3s, or four 1/4s, ... And this infinitesimality makes any ultimately exact and full knowledge even theoretically impossible. As this is so, no known thing can be eternal, because of this multiple and comparable aspect.
--------------------------------------------------------------------------------
SCIENCE WITHOUT ISLAMIC TOOLS, IS DEADLY LAME; AND CEASES TO BE REALLY SCIENCE

However, one should not conclude from above written statements, that Islam is against science or that there is a trade-off between science and Islam. It is clear that the reality is otherwise. Islam supports the science; but a full and continuous science, which does not include conjectures, a science which does not stop to take responsibility for explaining some facts after a point, a science able to explain itself too. Islam being the Ultra-Science, gives us tools to understand everything including science; and bestows upon science the place it deserves; while in the present mentality, science is something that makes us understand physical, chemical, biological, ... events; but does not provide us with any tool to understand itself. When the latter is the situation, how can one say that science is able to explain us anything, even the simplest thing convincingly?
--------------------------------------------------------------------------------
ACCORDING TO ISLAM, TODAY, SCIENCE IS ALSO AN ALTERNATIVE RELIGION AMONG OTHERS (IN GENERAL).

COMPARISON OF ISLAM AND SCIENCE AS RELIGIONS:

1.The basic statement of Islam is: "There is no god other than Allah" (Qur'an:Ch.37 v.35).

2. Everything is created, that is to say given its qualifications, and directed according to these qualifications by Allah and while He wants.

"And Who makes (things) according to a measure, then directs" (ch87/v3)

"He said who is your Lord, Moses? He answered, Our Lord is He who giveth all things their qualifications and directed them." (ch20/v.49,50)

"Unto Him do all creatures in heaven and earth make petition; every day is He in work." (ch.55/ v.29)

"Then let man look to his food: How We pour water in showers. Then split the earth in clefts. And cause the grain to grow therein. And grapes and green fodder. And the olive and the palm..."(ch.80/ v.25-29)

"Say: He is Allah, the One! Allah is He on Whom all depend. He begetteth not nor was begotten. And there is none comparable unto Him." (ch.112)

"They said, burn him, and avenge your gods: If ye do this it will be well. We said O fire, be thou cold, and a preservation unto Abraham. And they sought to lay a plot against him: but we caused them to be the sufferers." (ch.21/v.68-70)

3. So, according to Qur'an, nothing can be explained fully when Allah is not taken into account. In other words everything needs Allah for existing. If you say that anything does not need Allah, or that you can explain something ONLY by a factor which is not Allah, you will have assigned this factor to some extent a property of Allah, which in fact it has not. And anything which does not need Allah, is assigned a status similar to Allah, a divine status.

Mankind have often made the assignment I mentioned above. To gods such as god of sun, god of water, god of love and so on.These were thought as having partial authority on some parts of the world.

Today the same is true for some mathematical, geometrical, physical concepts and relations. A simple atheist is probably to say:Everything is explained or will be explained by sciences; so there is no need for a god. The first part of this argument is good and strong and Qur'an also favours this kind of reasoning. But there is a difference as to the second part: According to Qur'an, science (-or causal thinking) needs Allah in order to explain the existence. Again, as you need Allah to explain the existence, if He is not taken into account; then there must be godlike things that are assigned the post.

Many of our atheist friends suggest that we create our gods in our minds. But is it not interesting that some prophets say also the same to their people concerning their gods, according to the Qur'an: "Hud answered, now shall there suddenly fall upon you from your Lord vengeance and indignation. Will ye dispute with me concerning the names which ye have named, and your fathers; as to which God hath not revealed unto you any authority?" (ch. 7/ v. 70) and that the atheists also may have given some things (as matter and its parts) the posts of god?

So, the critical question is: "Whether Allah excludes godlike properties ( as unity, coordination, execution, knowledge, predictability, absoluteness, creation of new entities and so on) of: Scientific entities (as matter and energy), the media where these exist (dimensions), their states (as order, chaos), relations between all these (as of matter relating to space or energy; relevant formulaes and so on) or whether these latter things leave no place for the existence of an active god.

These really constitute good subjects for debate, especially if you consider verses as "And (He is) Who makes (things) according to a measure, then guides (them to their goal)" (ch87/v3) "He said who is your Lord, Moses? He answered, Our Lord is he who giveth all things their properties, and directed them." (ch20/v.49,50)

The difference between the two approaches may be resumed so:

The muslim says:"The creatures (includes everything) are given by God, their qualifications (including the physical laws, equations, formulaes [we may be unknowing everything, the real is known by Allah]) and they are executed and may be changed by Allah when(r)ever He wants.".

The (atheist)scientist says "The properties (including above mentioned laws and so on) of everything are intrinsic to them and absolute and not subject to change except for any specific conditions"

And therefore, there is no trade-off between Islam and Real-Science, both support each other. Let us discuss this issue in the next part in more detail.
--------------------------------------------------------------------------------
OUR SCIENCE SUBMITS TO ISLAM AND ALLAH -THE ONE.(SOME MENTAL EXPERIMENTS)

In general, those who try to philosophize, begin by philosophizing tons of materials while they have/could not philosophize(d) a single point; and they are overcome, the natural result of this, being basic mistakes; because of the small quantity of energy per material, due to the lack of concentration.

Therefore, let us use a different method here for understanding things without being indoctrinated; and questioning everything:

Let us create in our mind a universe consisting of three simple objects: M, L, A. The nature of these objects does not matter. I did, did you? If yes, let us go on:

What are there in this universe? There is: M, there is:L, there is:A; what else? There is: MA, there is: ML, there is: LA and the combinations summed up, there is MLA. What else? There is the frame where MLA, or M, L, A or the combinations exist. Is there anything else? Time? Yes, however, we may consider our universe as a three dimensioned one, and add time later.

Now let us begin by an individual consideration: As M, L, A are comparable, let us take one of them (M) and consider it: In this universe, what are its properties?

MY SUGGESTIONS:

Article 1. INFINITESIMALITY: The object is a positive thing: A sum of parts, that we may divide (to some extent really and) theoretically infinitesimally.

Article 2. LIMITATION: It is a limited thing. It ends somewhere in the frame wherein it exists; at least where L, or A begins.Whether your frame is two or ten dimensional it is so. You may argue perhaps: I imagined it in order to extend towards infinities; if so, you must add another dimension, in order to make L and A easily existable, and limit M according to this dimension.

Article 3. THE UNITY BETWEEN FRAME AND OBJECT: As this is an essentially limited thing, it needs the frame and can not be understood without the frame. So, anything can not be thought without a frame. The frame is the part of the object. They are not apart. Therefore, it is wrong in fact to consider them as different things. Here we see unity and apartness that coexist.

Article 4. THE RELATIVITY BETWEEN FRAME AND OBJECT: It can not be defined by the frame except by the line that separates it from the frame, because, otherwise there would be a tautology; for the frame is defined by the object itself.

Up to now, I dealed with the unity relating to M; internal unity: That exists between the parts of M; The unity between M and the frame: That they are not separable and none can be understood/is meaningfull without other. The existence of frame without object is impossible, as the existence of the object without the frame.

Article 5.THE EXTERNAL UNITY(The unity between M, L and A): As we have seen above, M and its frame is one. The same is true for L and A. Now, we ask: OK, M, L and A exist separately, what about MLA then? Let us consider only geometrical relation between them (one could suggest that there could be exactly no relation between them. Even if there is no geometrical relation, there would be a relation, a common point: The special existence).

Where does the relation between M, L and A exist then? In M? In L? Or in A? Your answer is probably: No, it exists only in my mind. Well, what about real things then? Which do not exist in your mind and in none's mind? Where does the totality of numerous things exist? In space? What is space? Only a part of each one of the objects; and nearly a theoretical one. It has by no means the ability of being the source of such a unity. In other words, every object has its own frame, so each frame is itself different from other frames, therefore the objects of question must be conceived as including each its own frame.

Article 6. THE INTERNAL UNITY:In the article 5, we have taken M, L, A as different parts; there we saw the external unity. If you consider article 1, where we state that each object is in fact constituted of parts, which may be named and considered exactly as Mx, Lx and Ax; you will see that the external unity mentioned above is also true internally, for the same reasons.

Article 7. COMPARABILITY: At least some properties of the imaginative objects are comparable; as length, height, color, mass, ... This requires/is the result of similarity and difference(if they are identical in many properties, at least their identities are different)

-7.1 SIMILARITY: This property gains big importance when the 1st article is taken into account. Because, the infinite numbers of the parts make the probability of a random constitution of two (or three) similar (even not totally) things: P= x/infinite= 0. And therefore, we look for something that may serve as a common source between things that are comparable (including in the things are also frames).

One could say: In the big bang, everything was one, so the similarity comes from there. However, if we consider the relativity of the 8th article, the infinitesimality of the 1st article, the difference mentioned in the 7.2nd article, the dimension +1 of the 9th article; that the dimensions appeared at one time! becomes absurd; they are already relative, and dependent on the body, whatever it is.

-7.2 DIFFERENCE:(REALITY:) From the above judgments one may conclude that where nothing exists there will be no need for such a common source; so everything may be an illusion; well this is not the case, neither our imaginations, nor the real universe are illusions. Here the difference of things come on scene: We can test anything; if you want in a laboratory, or in the daily events. Everything has a quantity, everything has an identity, difference, marginality. Because/Therefore everything is REAL.

Article 8.RELATIVITY: How big is M that you created? Answer: It is bigger than L, or as big as A or something like this. How big is L? Smaller than M? Well, these answers are in fact no answers. Just tautologies. Do you argue against this? "Yes." You say perhaps, "Why anything should have an intrinsic value, relative values are quite sufficient; value is in fact something relative." OK. I would like that you concentrate your attention on the equation below:

lM (length of M)= 2*lA(lenth of A)

Here, is there something that saves us from tautology?

Yes. There is: It is the ratio: 2.

Now another question: Where is this "2"? Is it inside M or inside A or inside M and A, or outside all these? I do not know your answer; but mine is none of them. Because I do not want to fall in the same tautology by giving an answer that is comparable to M or A or their in/outside.

Article 9.DIMENSION "+1": In the latter article, you see also that for your M, L and A, that when two or more things are real, there is a need for a unifying continuous platform. This is true also for dimensions.

The fact that we can not even logically disprove the probable multiplicity of the frame where our spacetime exists and that another dimension "+1" besides our universe's does not exist, is a solid proof of the unabsoluteness of things. Therefore, we can not base any scientific explanation ultimately upon spacetime, nor upon anything measured according to any physical object. They are not absolute, they have no superiority or more central meaning. By contrast, the fact that everything is according to a measure, requires an ABSOLUTE.

Think of a two two dimensional planes: If they are real, there must be an at least three dimensional frame. Think of two three dimensional planes; if they are real, then there must be a four dimensional frame. If there are two four dimensional frames, then there must be a five dimensional frame. This is the result of comparability of different dimensioned bodies. So, if some things are comparable, we can not know at which step of the pyramide we are located, but we can know that there is an upper step. And we can conclude that there is an absolute single existence atop the pyramide; atop ALL. In this sense, this ALL is equal.

Dimension "+1" is the dimension wherefrom you have chosen the special shape of your universe (better I should say, of the simplest part of your universe.)

The "2" (it is merely a number, it is the real/special relation between LX and LY) , we mentioned above, is a special value; and I call the dimension where it exists, Dimension "+1". Wherefrom comes +1? It comes from the fact that, how many be the number of any real n dimensions set, this is a very special set, stemming from a larger frame; of n+1 dimensions.

EXAMPLE 1: Let the distance between M and A, be 3*lM. If our universe is three dimensional one (without time), then we will be unable to imagine this distance to be 2*lM for instance. But when we accept the dimension +1 frame, it becomes possible; because we have now taken into account the fact that 3, is a special value for that relation; and we changed our geometrical frame according to this fact.

EXAMPLE 2: If we conceive the universe we live in, as a four dimension -with the time- set, then there is a need for an at least 5 dimension frame; so that four dimensional units may be comparable without tautology. You can argue the dimension +1 concept to be only a mathematical one (in terms of probability); however, the relativity and the unabsoluteness of things, which we can not escape, constitute a sufficient and solid proof in favor of the reality of the "dimension +1".

EXAMPLE 3: The fall or motion of any body is related to other bodies movements: For instance a watch, or the movement of the earth or the moon: The pen, that falls from a given height, reaches earth (all conditions being same) in a given time, that is, while the earth rotates a determined angle, or the second hand moves to another determined position. The relation and its constituents that exist in the dimension +1, may be anything, and therefore, the relation we do see is a special one.

In the present conditions of our universe where time exists, your (timeless) LMA, becomes LMA(tx..tz); with all of its parts. As LMA (tx) is a special form of its dimension "+1", in the same way, the whole of LMA(tx..ty) is a special form of its dimension "+1"; as if LMA(tx) stands for M, LMA(ty) stands for L, and LMA(tz) stands for A. Because, the continuousness or the changing values of them according to this dimension, and the resulting set LMA(tx..tz) is a special one. (The relation you chose for Ltx and Lty, is a special one between its dimension "+1").

Where begins the dimension +1? It begins where real relations end; and makes these relations special/exceptional:

Think one of the current laws used as a relation for determining X(t1) and X(t2): the conservation of energy. Thanks to this law!, we can calculate the X(t2) (it may be speed, coordinates, acceleration, ...) if we know X(t1).

This law could be different; dE(total)/dt could be negative or positive, instead of being 0. As if I am hearing your protests: What Could Diminish The Speed of a Smoothly Moving Body??? A counter question: What can increase the space it traverses?

Do you ask: Did not you yourself say that space is a tautological concept? Yes, it is so according to your belief system, for me it has a sound base. But if you go a step further, you will see that my question holds reasonable, because, your or mine belief system effect both sides: Both the body and the space. Therefore, it is obvious that the conservation of energy is a special one, out of its relevant dimension +1.

Thus, all relations that serve as bridges between tx and ty; are special and relative ones, and it can not be said that they constitute any base for the difference of tx and ty; as the situations tx and ty can not be responsible for the relations.

Article 10.DYNAMIC UNITY:

"And we have sent down from the rainy clouds abundant water,
THEREBY to produce GRAIN and PLANT,

And GARDENS dense and luxuriant.

(Quran:Ch.78v.14-16)"

Most people argue that no physical event has a purpose. Namely, the formation of the solar system; or the creation of species; or the industrial developments were neither foreseen nor programmed. Physical events occurring billions of years ago were not shaped as to produce us or any future thing. First a physical event occurs; then relevant results appear.

In other words, LMA(t2) is not shaped according to LMA(t3); but, is shaped according to LMA(t1); there is no relation between them except the physical causal one. The conditions prevailing respectively at t1 and t2 are the sole determinants of the situations at t2(=>t3) and t3.

However, a very simple fact shows that before these relations, there is a purposeful relation between [all these] [and] [a set of purposes]: This fact is that LMA(tx) we consider, which is defined by a time point, is an illusion and we can not have it in reality; but we can only have LMA(tx-ty). Namely, we can not take LMA and (tx-ty) as distinct things: Whatever small be the difference between tx and ty; there will be a tx and a ty that determine LMA altogether. Therefore, the real situation where y is not the result of x exists and such situations dominate and constitute our universe. Whatever is the case, LMA has a vector in relation with time (however is time's definition); and this means in the same time that whatever is the situation, LMA is determined by at least two time coordinates.

We may now conclude there is at the microscopic/theoretical level a situation where LMA(tx) is not the essential cause of situation LMA(ty); where LMA(ty) is not secondary as compared with LMA(tx). Both of them are the result of a purposeful process/existance under which they are united.

You may argue: Even if they are united, LMA(tx) is the cause of a LMA(ty'). Answer:This approach is useful only for practical purposes; and nobody can reach a REAL LMA which is defined solely by a time point (without an interval); without a time vector; without at least two (two here is used only for making the issue more understandable) different "Moments".

Now we must consider some other relevant facts which show that ALL is purposeful:

a. The relativeness of the size of time intervals

b. The relations LMA(tx-ty) and LMA(ty-tz) are identical and linked in this perspective.

Arguments in this article show clearly that an absolute superiority or inferiority assigned to causally first or second events have no sound base. And in this perspective, the absurdity of explaining all events only with the same level causes is obvious.


"And all things We have kept in a clear Register."
(Quran:Ch.36/v.12)
--------------------------------------------------------------------------------
LET ME MAKE SOME CONCLUSIONS FROM THE ABOVE QUALIFICATIONS THAT HOLD TRUE FOR OUR UNIVERSE:

1. The existence of infinite similar things shows clearly a common source; and this common source can not be comparable to these things; otherwise, this thing also would be subject to such a common source. When the first article considered, the similarity is better understood; for, it is a similarity which comes up from infinitesimally law levels.

2.This similarity is not an illusion, because things are real, and are different in a control, and can be tested in or outside laboratories.

3.Things; and the frames wherein they exist are one and defined in the terms of each other. So, these frames are not the unifying things that can serve the ongoing relations, and reciprocal determination. Adding the first article, we may conclude that, everything in the formation step; and after it, is the result of this basic unity. Everything having a multiplicity, that is formed by the unities of the constituents, which constitute always a unity. For we can test whatever we see by each other.

4. What unifies/defines the things is not themselves, or what they are compared with, because, then there would be a tautology.

5. The identity of a set of numerous things is different from its constituents. And it exists. But not in the constituents. Nor in the frame where they exist: As told before, all parts have their own frames and can not be conceived without them; also, the frames must be unified somehow; they need at least an upper frame wherein they can exist and be related to this frame. Where do these things exist?

6. The overwhelming probability that covers everything and the issuing specialty of everything, in the dimensions +1 concept, shows another work of the unity and prettiness of things that are formed and sustained by this unity and that are gathered together being brought from irrelevant probable positions.

7. This unity exists, works, is not the existence or any part of it, is not comparable with the existence.
--------------------------------------------------------------------------------
SAY: HE IS ALLAH, THE ONE! ALLAH IS HE ON WHOM ALL DEPEND. HE BEGETS NOT, NOR IS HE BEGOTTEN. AND THERE IS NONE COMPARABLE UNTO HIM. (Qur'an: Ch.112)

THERE IS NO COMPULSION IN RELIGION; TRULY THE RIGHT WAY HAS BECOME CLEARLY DISTINCT FROM ERROR; THEREFORE, WHOEVER DISBELIEVES IN THE SHAITAN AND BELIEVES IN ALLAH HE INDEED HAS LAID HOLD ON THE FIRMEST HANDLE, WHICH SHALL NOT BREAK OFF, AND ALLAH IS HEARING, KNOWING (Qur'an:Ch.2v.256).

e-mail the author

ISLAMIC VIEW - STEM CELL RESEARCH

Article 1

An Islamic Perspective on Stem Cells Research
by Dr. Muzammil Siddiqi

Q: What is the position of Shari’ah on stem cells research according to majority of our scholars? (Aamer Mahmoud)

A: Let us first understand what is this research and what are the issues involved in it. Following is a brief explanation written by my son Dr. Imran Siddiqi, a Ph.D. in Genetics. He says:

“The human body consists of many kinds of cells. These cells are very diverse in their structure and function. For example, neurons that make up the brain are very different from cells that make up our liver, cells that allow our heart to pump blood look nothing like the cells that make up our skin. In spite of their vast differences, however, all cells in the human body contain the same DNA. DNA provides the information, in the form of genes, which is necessary to make all these various cell types. Put simply, liver cells are liver cells because only a small set of genes are turned on in these cells while the rest are shut off. In the same way, cells in the brain or skin have their own set of genes activated, and other sets turned off. However, because all cells contain the entire set of DNA, they possess the information needed to make any kind of cell, though most of this information is not being used.

“How do cells become specialized to form the different organs in the body? Human development begins when a sperm cell fuses with an egg cell. This initial fertilized egg, although it is only a single cell, is able to form an entire human being. This cell starts to divide into additional cells, which at this early stage are all able to produce a complete organism. These cells are therefore called totipotent, meaning they have total potential to produce all cell types present in a living human. As development proceeds and an embryo forms, these cells become pluripotent, meaning they have potential to become many different kinds of cells but can no longer give rise to a complete embryo. Later in development, through a process called cell differentiation, these pluripotent cells eventually give rise to the different and more specialized kinds of cells in the body and the different organs begin to form.

“What are stem cells? Stem cells are cells that have not gone through the process of cell differentiation and therefore have the potential to give rise to many different kinds of specialized cells. For instance a stem cell could be used to produce liver cells, brain cells, heart muscle cells, blood cells, etc. The current sources of stem cells include embryos (which, as explained above, consist of pluripotent cells) and fetal tissue. In addition, some recent evidence suggests that even adults have a small number of mulitpotent cells that can be isolated and can later differentiate into various cell types.

“One source of stem cells is from embryos that were formed from a process called in vitro fertilization. This is a technique that has been used by doctors for some time, where eggs are removed from a woman after stimulation of the ovaries, and the isolated eggs are then fertilized by sperm cells in the laboratory. The fertilized eggs are allowed to divide for a few cycles and are then implanted into the woman’s uterus, where a normal pregnancy can then take place. The purpose of this technique is to allow couples who cannot normally have children to be able to reproduce. The technique is not that efficient, however, and so doctors usually produce several embryos, hoping that at least one will be able to implant correctly in the uterus and start growing. The remaining embryos are either frozen for later use or are destroyed. Recently, scientists found that they can take these embryos at the stage before they are implanted into the uterus (within 1-5 days after fertilization), and remove pluripotent cells from them. These cells can then be grown and divided on dishes in the laboratory, and then theoretically used to produce all kinds of tissues, from liver cells to heart muscle cells to brain cells.

“Why are stem cells important? Research on stem cells has much value both for scientific understanding of human development and for its potential to treat human disease. Many experiments on the effectiveness and safety of new drugs or treatments could be done on cell lines made from stem cells, instead of having to experiment on humans. In addition, stem cells might be used to produce liver cells that can then be formed into a functioning liver and transplanted into patients with liver failure. This would solve the current problem of organ shortage and could also solve the problem of immune rejection of organs. Stem cells might be used to create cells that produce insulin, which can then be transplanted into patients with type I diabetes. In short, stem cells have the potential to cure many diseases from liver disease, to diabetes, to Alzheimer’s and Parkinson’s disease, to heart disease, to spinal cord injury, and the list can go on and on.

“To make this potential of stem cells a reality, much research needs to be done in the next few years. To do this research, scientists need an ample supply of stem cells. Controversy arises because the main source stem cells are embryos used for in vitro fertilization. By removing cells from these embryos, scientists are essentially destroying the embryo, which could have otherwise gone on to develop into a child. However, as explained above, these embryos were developed initially in the laboratory solely for the sake of reproduction and, due to limitations of the in vitro fertilization technique, they were produced in excess of what was required for this purpose. As a result, the remaining embryos would have either been frozen indefinitely or destroyed. Perhaps if research was limited to using only these already existing embryos, it would be more acceptable than if embryos were created and destroyed specifically for the sake of acquiring stem cells.

“Are there any other alternatives? What about stem cells from adults? Some research has shown that even adult humans have a small number of cells that are multipotent, meaning they have the potential to become several different types of specialized cells. The best example of this is cells from the bone marrow. These cells have long been known to be able to produce the different types of blood cells, from white blood cells to red blood cells to platelets involved in blood clotting. Just this past year, a group of researchers showed that some rare bone marrow cells can also be triggered to form fat, cartilage, bone, and muscle. Additional research can theoretically be done on ways to make these multipotent cells become pluripotent; in other words to somehow trigger these cells to go in reverse and become less specialized, and then allow them to differentiate into many kinds of cells. In spite of this interesting research on adult stem cells, it appears that stem cells derived from adults will not be as versatile as stem cells from embryos. Adult stem cells may not be able to provide cells for all kinds of tissues, and in addition they are difficult to isolate because they are so rare in the body. Thus, adult stem cells do not hold as much promise as do stem cells from embryos.”

Now let us look at some of the moral issues involved in this research from an Islamic perspective.

Shari’ah Perspective on Stem Cells Research:

Married couples who cannot have pregnancy in a normal way are allowed to have in vitro fertilization as long as the fertilized ovum is placed in the womb of the woman from whom the egg the was taken (not a surrogate mother). The fertilization has to be with the sperm of her lawful husband during their married life, not after divorce or after the death of the husband. This is the general conclusion of various Muslim jurists’ meetings that discussed this subject.

Having recognized that in vitro fertilization is permissible in Islam, now the first question that we should ask is that should an embryo, which is formed within a few days after an artificial fertilization and is not yet in the womb of its mother, be considered a human being, with all the rights of a human being?

According to the Shari’ah we should make a distinction between actual life and potential life. Also we should make a clear distinction between the fertilized ovum in the dish and the fertilized ovum in the womb of its mother. Indeed an embryo is valuable. It has the potential to grow into a human being, but it is not yet a human being. Similarly there is big difference in having something in a test tube or dish or something in the body of a human being. As mentioned above these embryos were developed initially in the laboratory solely for the sake of reproduction and, due to limitations of the in vitro fertilization technique, they were produced in excess of what was required for this purpose. As a result, the remaining embryos would have either been frozen indefinitely or destroyed. If these embryos were treated as full human, it would have been forbidden to produce them in excess and to destroy them later. No one treats them as humans. Destroying such embryos is not called and cannot be called abortion. We disagree with the Catholic position that this is “equivalent to infanticide”.

Muslim jurists have made a clear distinction between the early stages of pregnancy (first 40 days) and its later stages. It is mentioned that if someone attacks a pregnant woman and aborts her baby in the early stages of her pregnancy, that person’s punishment will be less than that of the person who does that during full pregnancy. And if he kills the child after the birth, then he is liable to be punished for homicide.

The second question is whether according to the Shari’ah it is acceptable to destroy an embryo for the sake of research, even if this research can potentially cure many otherwise fatal diseases?

Our answer is that the embryo in this stage is not human. It is not in its natural environment, the womb. If it is not placed in the womb it will not survive and it will not become a human being. So there is nothing wrong in doing this research, especially if this research has a potential to cure diseases. However, it is important that we establish strict rules against the misuse of embryos. Research on embryos has the potential for misuse, for instance in regards to the donors of these cells, and we should anticipate what these misuses might be and establish safeguards against them. (For example, doctors might have infertility patient go through extra cycles of ovulation just so they can obtain more embryos, or they might pay women to produce embryos, or embryos might be obtained without the consent of the donors). In making rules the authorities should also clarify that there is a difference between the use of “spare” embryos from in vitro fertilization procedures which would be destroyed regardless, as compared to the deliberate production of embryos for stem cell research. Each year thousands of embryos are wasted in fertility clinics around the world. Such embryos should not be wasted, they should be used for research.

It is also good to encourage the research on the alternative: to use adult stem cells instead of embryonic or fetal stem cells.. This would be much less controversial. However, it seems from the discussion of the experts in the field that adult stem cells are not nearly as useful as embryonic stem cells in their ability to differentiate into different cell types and would therefore not be as applicable in treating many diseases.

Until more research is done on this subject and Muslim scholars deliberate in detail on various aspects of this research, humbly following recommendations are in order:

It is claimed by the experts in the field that the research on stem cells has great potential to relieve human disease and suffering. If this is the case then it is not only allowed but it is obligatory (fard kifayah) to pursue this research.

The use of embryonic stem cells should be very heavily limited. Only allow isolation of stem cells from frozen embryos that were created for the purpose of in vitro fertilization and would otherwise have been destroyed. Obtain full consent from the donors. Provide safeguards against monetary compensation to embryo donors and against the creation of embryos in excess of what is required for in vitro fertilization.

Perhaps research using stem cells derived from adults will eventually prove to be most promising. We should encourage further research on the use of adult stem cells, to the point where it will be unnecessary to use embryos for this purpose. Specifically, we should find better ways to isolate existing stem cells in the human body.

taken from: http://www.pakistanlink.com/religion/2001/0803.html

------------------------------------

Article 2

THE ISLAMIC VIEW ON STEM CELL RESEARCH - by Michele Weckerly

Abstract: Islam’s obligation towards knowledge coupled with its tradition towards not allowing surrogate parenting or embryo adoption, leads many Islamic scholars to believe that the Qur’an can be used to support stem cell research.

Islam has a theology based legal system that dictates law based upon divine and immutable revelation. The main authority of Islam, the Qur’an, is not an encyclopedia of how to live one’s life. There are several other sources of truth in Islam but it is the Shari’ah that contains the body of legal literature. Muslims believe that the Shari’ah teaches Muslims how to worship according to the Qur’an and the ways of the Prophet Muhammad. 4 However, Islamic law is flexible and is supposed to be analyzed under current times to deal with new problems.

To analyze Islam’s stance towards stem cell research, once again the status of the embryo must be determined. In Chapter 23, verse 12-14 the Qur’an teaches:

We created (khalaqna) man of an extraction of clay, then we sent him, a drop in a safe lodging, then We created of the drop a clot, then we created of the clot a tissue, then We created of the tissue bones, then we covered the bones in flesh; thereafter We produced it as another creature. So blessed be God, the best of creators (klaliqin)!

This passage has been interpreted to indicate that a fetus is perceived as a human life, only later on in the biological development because of the Qur’an’s use of the words “thereafter We produced him as another creature. Additionally, many scholars indicate that ensoulment of the fetus does not occur until the end of the fourth month of pregnancy (120 days). However, tradition states:

Each of you possesses his own formation within his mother’s womb, first as a drop of matter for forty days, then as a blood clot for forty days, then as a blob for forty days, and then the angel is sent to breathe life into him.

Additionally, the Shari’ah makes a distinction between actual life and potential life, determining that actual life should be afforded more protection than potential life. 10 Thus, under most interpretations of Islamic law, the embryo is not considered a person and the use of it for stem cell research does not violate Islamic law.11 Also, under this same line of analysis, stem cells from aborted fetuses would also be permitted if the abortion was performed before the fourth month of pregnancy.

Additionally, Islamic law prohibits surrogate parenting, adoption and the adoption of human embryos due to the importance of determining a child’s true parentage and inheritance rights.12 This would free up any excess embryos for research purposes since under Islamic law, they could not be used by anyone but the couple who created them. The Washington based Islamic Institute stated, ”Under Islamic principle of the ‘purposes and higher causes of the Shari’ah (Islamic law), we believe it is a societal obligation to perform research on these extra embryos instead of discarding them.” Several Islamic scholars have also pointed out that cloning embryos for therapeutic uses would also be permitted.

Many Islamic scholars also point to the belief that all knowledge emanates from God and that as such, human beings have an obligation to use that knowledge to serve human society.15 Like Judaism, Islam places an obligation on its followers to seek out knowledge, scientific knowledge in particular, since it is a part of human nature as created by God. As stated by Dr. Abdulaziz Sachedina:

”The will of God” in the Koran has often been interpreted as the processes of nature uninterfered with by human action. Hence, in Islam, research on stem cells made possible by biotechnical intervention in the early stages of life is regarded as an act of faith in the ultimate will of God as the Giver of all life, as long as such an intervention is undertaken with the purpose of improving human health.

Thus, Islam’s obligation towards knowledge coupled with its tradition towards not allowing surrogate parenting or embryo adoption, leads many Islamic scholars to believe that the Qur’an can be used to support stem cell research.

CONCLUSION

Looking at the religious perspectives on religion, it is interesting to note that the religions that have strong traditions of legal and religious law, namely Judaism and Islam, support most forms of stem cell research. These two religions also support their beliefs on when life begins and stem cell research by interpreting specific religious texts. While the Catholic Church has put the issue of stem cell research on the forefront of its agenda, Pope John Paul II does not point to any specific biblical text that supports the Catholic Church’s concept of when life begins.

While science may never answer the question of when life begins, Catholicism, Judaism and Islam have answered the question in some ways that support and in other ways that prohibit the use of stem cells, even for therapeutic means. In America, it is the politicians who will decide whether or not stem cell research is allowed. However, those politicians will undoubtedly be influenced not only by their own religion but other religions that are vocal on the subject. Due to the influence religion can exert over the public and politicians, specifically, when it comes to moral arguments, religions such as Judaism and Islam need to be more vocal in their support of stem cell research to balance out Catholicism’s almost blanket prohibition of the medical advance.

Qur'aanic code of Life

ORIGINAL SOURCE : http://www.islaam.org

IT IS A MATTER OF FAITH WITH EVERY MUSLIM that the Qur'aan is a complete code of life. One can attain the highest purpose in this life as well as the Hereafter, and also enjoy the benefits of peace and tranquillity by following the Qur'aan faithfully. This is a claim which needs to be explained in great detail. Voluminous books have been written on this subject. The purpose of this article is to discuss briefly only the more important aspects of this code.

The glorious Qur'aan itself epitomised in four brief words the code of life which it enjoins upon mankind for its salvation. It says, The decision belongs to none but Allah. (6:57)

This is the first, yet the most vital as well as the most comprehensive clause of the Qur'aanic code of life, and ipso facto encompasses Qur'aanic teachings and precepts concerning each and every aspect of human life. It follows, therefore, that whosoever wishes to be guided by the way of life shown by the Qur'aan will have to accept as a matter of faith the concept that sovereignty and supreme authority of the universe belongs only to Allah, and all his votaries should bow their heads in submission to all His Commands. Allah's Sovereignty is so supreme, pervasive and eternal that the authority and power of worldly rulers can bear no comparison to it. For instance, the worldly rulers govern only the visible actions of human beings, and have no control over their secret lives. Therefore there is no man-made law anywhere in the world which can regulate a man's secret life, and conduct his behaviour and the working of his mind. On the other hand Allah's Sovereignty omniscience encompasses all aspects of human life, from his open and visible action to his conduct and behaviour as well as what passes in the remote recesses of his heart and mind. Not a breath of human life is out of His Reach. In consequence, it is expected that an individual, whether in power or in public life, whether in the company of his family members or in solitude should regard himself subject to the Will of Allah in all aspects of his life, whether they be in his words and deeds or in thinking and views. One should have total faith in the verse,

"Verily one will be answerable for everything-the ears, the eyes and the heart." (17:36)

Therefore, the command given by Allah through the Qur'aan and His Prophet sallallahu alayhi wasallam maybe divided into five major headings as follows:

- Belief
- Worship / Rituals
- Dealings
- Social Obligations
- Morality

Under the heading 'Beliefs', Allah has taught some fundamental truths, and their understanding and acceptance for a proper comprehension of the purpose of man's creation. For instance, Unity of Allah (Tawheed), Prophethood (Risaalat), the Hereafter (Aakhirat), Predestination (Taqdeer), Angels (Malaa'ikah) and such other basic Islaamic beliefs not only constitute acceptance of the metaphysical truths but also lead to the serene and contended worldly life. Once these beliefs take roots in one's heart, and one starts believing that the real power in the universe belong only to Allah the Almighty, and that he is constantly and incessantly watching all our utterances and deeds, and that one will be answerable for each and every act before Him, then automatically one feels revulsion for evil and gets drawn closer towards good deeds gradually.

The second heading is 'Worship', which includes Salaat, Sawm, Hajj, Zakaat and sacrifice of animals. The purpose of all these rituals is to develop a special relationship and tie with Allah, the Almighty. Through 'beliefs' man accepts certain things as eternal truths and 'worship' enable them to take such a firm root in his heart and soul that in time they lead to total faith in, and adoration of Allah. Human nature craves that man should love adore his Creator and Master, bow before Him, call him in his miseries and sufferings and surrender himself completely to His Will. These 'worships( then, by satisfying his natural instinct, give him a spiritual joy. As a result of this he does not accept Allah's Supreme Authority as something forced upon him but voluntarily with eager love and devotion. And in a state of extreme love and devotion he calls out,

"My prayer, my offering, my life and my death are for Allah the Lord of al the worlds " (6:162) '

The third heading of the Qur'aanic code of life is 'Dealings' i.e. such dealing which a man carries out with other men in his daily life. These dealings include trading, employment., industrial and agricultural transactions as well as day to day sales and purchases. Under this heading Islaam has prescribed very elaborate and comprehensive rules. The source of all these rules is the following verse from the noble Qur'aan,

"O those who believe, do not eat up each others property by false means, unless it be trade with your mutual consent." (4:29)

In this verse, Allah has discredited for all times the materialistic mentality, which justifies for material advantage anything whether right or wrong. This type of thinking regards money making (by any means) as the right of an individual. Allah has ordained that earning a living is not only permitted for men but also obligatory, but its parameters have to be prescribed by Allah. You are permitted to strive for your economic betterment while remaining in the parameter set out by Allah, which he has declared lawful (halaal). Any other means of earning a living outside the prescribed limits are wrong and unlawful. If you have accepted the Sovereignty of Allah then you must abstain from adapting those means, no matter how much material gain they might bring. Allah ta'aalaa has given, through Qur'aanic injunctions and the sayings of Rasoolullah sallallahu alayhi wasallam, complete details of permitted and prohibited means of earning livelihood. All such means and methods have been declared unlawful and are banned which might even remotely deceive others or where there is chance of injustice, or which may benefit only a section of society at the cost of others. In consequence, in a society which faithfully follows the injunctions of the Qur'aan and Sunnah in its dealings with others there would neither be exploitation of man by man as in the capitalist system, nor would there be any deprivation of one's lawful and natural rights, as in the case of socialist / communist system. Without going in to detail, yet to provide an idea, it will suffice to point out that only one-fourth of the injunctions of Qur'aan and Sunnah which the Fuqahaa have compiled in the form of science of Fiqh (jurisprudence) comprises of ‘worship' and the other three-fourths cover 'dealings’.

The fourth heading of Qur'aanic code of life is 'Social Obligations' which deals with man's activities in his daily life as an individual, such as eating, drinking, dressing, sleeping, etc. At the same time his behaviour and obligations towards others, e.g. parents, wife, children, brothers, sisters, relations, friends, acquaintances and others are also defined. This is a very vast subject in itself on which considerable literature is available. However, the basic principle governing this aspect is elucidated by Rasoolullah sallallahu alayhi wasallam in his saying,

"A Muslim is he whose tongue and hand do not harm another Muslim."

The gist of this saying is that no one should cause any harm to others by any deeds, action or utterance. All social obligations preached by Islaam revolve round this basic principle. As such Qur'aan and Sunnah have forbidden all such deeds and actions which might cause harm to other fellow beings. According to Qur'aanic verse, harming an individual is like harming the entire humanity. The Qur'aan says,

"Whoever kills a person, not (to retaliate) for a person killed nor (to punish) for spreading disorder in the earth, is as if he has killed the whole mankind." (5:32 )

Soorah Hujuraat of the noble Qur'aan specially emphasises the injunctions on social obligations, which prohibits in very strong terms backbiting, violence, derision and ridicule.

The fifth and the last heading of the Qur'aanic code of life is 'Morality’. Under this heading some very sensitive issues of human nature have been touched upon, which despite being very delicate make a deep impact on human life. Fact of the matter is that whatever one does in one's outward life is a reflection of his inner character. Therefore the noble Qur'aan has provided injunctions related to inner character in great detail. It has been made incumbent upon man to practice humility, sacrifice, manliness, generosity, courage, forbearance and other noble attributes, and keep away from evil habits of arrogance, egotism, anger, jealousy, hatred, animosity, miserliness, cowardice, haste etc. It is not an easy thing to mould one's life so as to conform fully with the precepts prescribed by Allah, and people cannot be expected to follow them merely by teaching. Hence, as the noble Qur'aan has explained, Allah sent His Messengers in this world to demonstrate and teach morality to people by personal example. After the Messengers, the task was taken up by their true followers. Therefore it is the duty of every Muslim to seek company of the genuine followers of the Messengers in order to receive practical training in Islaamic morality The glorious Qur'aan commands,

"O you who believe, fear Allah, and be in the company of the truthful." (9:119)

Therefore the best way to get practical training in morality is that one should seek and adopt the company of those who are already trained and adorned with a high degree of morality.

May Allah grant His Divine Help so as to enable us to follow and practice the Qur'aanic code of conduct as it calls for, and may He bestow on us its benefits fully, both in this world and in the Hereafter. Aameen.

THE LEGAL MAXIMS OF ISLAMIC LAW

ORIGINAL SOURCE

The Association of Muslim Lawyers -
QAWA‘ID AL-FIQH:THE LEGAL MAXIMS OF ISLAMIC LAW - Mohammad Hashim Kamali

This essay provides a brief introduction to legal maxims, an evidently important chapter of the juristic literature of Islam, that is particularly useful in depicting a general picture of the nature, goals and objectives of the Shari‘ah. Yet, for reasons that will presently be explained, legal maxims represent a latent development in the history of Islamic legal thought. A brief explanation of the background history of legal maxims will be followed by a discussion of developments in three other related areas. We will discuss briefly the dawabit (lit. controlling rules), which are abstractions of the rules of fiqh (Islamic jurisprudence) on specific themes. We will then move onto a discussion of the nazariyyah al-fiqhiyyah, or the general theories of fiqh, which attempt to embrace a wider scope. The final area of interest in this connection is the furuq, or the distinctions and contrasts, which may be said to be a comparative study of the similarities and differences of the legal maxims and the substantive themes with which they are concerned. Legal maxims (qawa‘id al-kulliyah al-fiqhiyyah) are theoretical abstractions, usually in the form of short epithetical statements, that are expressive, often in a few words, of the goals and objectives of the Shari‘ah. This is so much so that many ‘ulama (scholars) have treated them as a branch of the maqasid (goals and objectives)
literature. The legal maxims of fiqh are statements of principles that are derived from the detailed reading of the rules of fiqh on various themes. The fiqh has generally been developed by individual jurists in relation to particular themes and issues in the course of history and differs, in this sense, from modern statutory rules which are concise and devoid of detail. The detailed expositions of fiqh enabled the jurists, at a later stage of development, to reduce them into abstract statements of principles. Legal maxims represent, in many ways, the apex of cumulative progress, which could not have been expected to take place at the formative stages of the development of fiqh. The actual wordings of the maxims are occasionally taken from the Qur’an or Ahadith but are more often the work of leading jurists and mujtahids that have subsequently been refined by others throughout the ages. It has often been a matter of currency and usage that the wordings of certain maxims are taken to greater refinement and perfection. The science of legal maxims is different from the science of usul al-fiqh (methodology in Islamic jurisprudence)
in that the maxims are based on the fiqh itself. Usul al-fiqh is concerned with the methodology of legal reasoning and the rules of interpretation, the meaning and implication of commands and prohibitions, and so forth. A maxim is defined as “a general rule which applies to all of its related particulars”.

1. A legal maxim is reflective of a consolidated reading of the fiqh and it is in this sense different from what is known as ad-dabitah (a controller) which is somewhat limited in scope and controls the particulars of a single theme or chapter of fiqh. Dabitah is thus confined to individual topics such as cleanliness (taharah), maintenance (nafaqh), paternity and fosterage (arridaa’), and as such does not apply to other subjects. An example of a dabitah is the statement: “Marriage does not carry suspension”; and with reference to cleanliness: “When the water reaches two feet, it does not carry
dirt”.

2. An example of a legal maxim is the statement: “The affairs of the imam concerning his people are judged by reference to maslahah” (Amr al-Imami fi shu’un ar-ra iyyati manutun bil-maslahah). The theme here is more general without any specification of the affairs of the people or the activities of the imam. Having drawn a distinction between dabitah and qa‘idah, we note, however, that legal maxims also vary concerning the level of abstraction and the scope that they cover. Some legal maxims are of general application, whereas others might apply to a particular area of fiqh, such as ‘ibadah (worship), mu‘amalah (transactions), contracts, litigation and court proceedings. Some of the more specific maxims may qualify as a dabitah rather than as a maxim proper, as the distinction between them is not always clear and regularly observed. Ibn Juzay al-Maliki’s, Al-Qawanin al-Fiqhiyyah has identified and discussed a large number of dawabit in relation to particular themes and chapters of fiqh.

The most comprehensive and broadly based of all maxims are known as “al-qawa‘id al-fiqhiyyah al-asliyyah”, or the normative legal maxims, and they apply to the entire range of fiqh without any specification. The madhahib are generally in agreement over them. Maxims such as “Harm must be eliminated” (Ad-dararu yuzal) and “Acts are judged by the intention behind them” (Al-umuru bi-maqasidiha) belong to this category of maxims.

The early ‘ulama have singled out about five of these to say that they grasp between them the essence of the Shari‘ah as a whole, and the rest are simply an elaboration of these. The other three of the normative legal maxims are:

- “Certainty is not overruled by doubt” (Al-yaqinu la yazulu bish-shakk).
- “Hardship begets facility” (Al-mashaqqatu tujlab at-taysir).
- “Custom is the basis of judgement” (Al-‘addatu muhakkamatun)

The first of these has been supplemented by a number of other maxims such as “The norm (of Shari‘ah) is that of non-liability” (Al-aslu baraa’ah ad-dhimmah). This is an equivalent to what is generally known as the presumption of innocence, although the maxim is perhaps more general. The primary expression implies that it
relates principally to criminal procedure, whereas the non-liability maxim extends to civil litigation and to religious matters generally. The normative state, or the state of certainty for that matter, is that people are not liable, unless it is proven that they are, and until this proof is forthcoming, to attribute guilt to anyone is treated as doubtful. Certainty can, in other words, only be overruled by certainty, not by doubt. Another supplementary maxim here is the norm that presumes the continued validity of the status quo ante, until we know there is a change. “The norm is that the status quo remains as it was before” (Al-aslu baqaa’u ma kaana ‘alama kaana) unless it is proven to have changed. An example of this is the wife’s right to maintenance that the Shari‘ah has determined; when she claims that her husband failed to maintain her, her claim will command credibility. For the norm here is her continued entitlement to maintenance for as long as she remains married to him. Similarly when one of the contracting parties claims that the contract was concluded under duress and the other denies this, this later claim will be upheld because the absence of duress is the normal state or status quo, which can only be rebutted by evidence.

3. According to yet another maxim, “The norm in regard to things is that of permissibility” (Al-aslu fil-ashyaa’ al-Ibahah). Permissibility in other words is the natural state and will therefore prevail until there is evidence to warrant a departure from that position. This maxim is based on a general reading of the relevant evidence in the Qur’an and Sunnah. Thus when we read in the Qur’an that God “has created all that is in the earth for your benefit” (2:29), and also the hadith that states: “whatever God has made halal is halal and whatever He has rendered as haram is haram, and all that over which He has remained silent is
forgiven”, the conclusion is drawn that we are allowed to utilise the resources of the earth for our benefit, and that unless something is specifically declared forbidden, it is presumed to be permissible. It is stated in the Mejelle that legal maxims are designed to facilitate a better understanding of the Shari‘ah and the judge may not base his judgement on them unless the maxim in question is derived from the Qur’an or Ahadith or supported by other evidence.

4. This is in contrast, however, with the view of Shihab al-Din al-Qarafi who held that a judicial decision is reversible if it violates a generally accepted maxim.

5. The ‘ulama have generally considered the maxims of fiqh to be significantly conducive to ijtihad, and they may naturally be utilised by the mujtahid and judge as persuasive evidence. It is just that they are broad guidelines, whereas judicial orders need to be founded in specific evidence that is directly relevant to the subject of adjudication. Since most of the legal maxims are expounded in the form of generalised statements, they hardly apply in an exclusive sense and often admit exceptions and particularisation. Instances of this had often been noted by the jurists, especially in cases when a particular legal maxim had failed to apply to a situation that evidently fell within its ambit. They then attempted to formulate a subsidiary maxim to cover that particular case. Legal maxims were developed gradually and the history of their development in a general sense is parallel with
that of the fiqh itself. More specifically, however, these were developed mainly during the era of imitation (taqlid), as they are in the nature of extraction (takhrij) of guidelines from the detailed literature of fiqh that were contributed during the first three centuries of Islamic scholarship, known as the era of ijtihad.

6. Some of the most important of the maxims are basically a reiteration of either the Qur’an or the Ahadith. One of the five maxims noted above has been derived from the hadith that “harm may neither be inflicted nor reciprocated in Islam” (la darara wa la dirara fil-Islam). Some of the variant renderings of the maxim Ad-araru yuzal read as follows: “Harm must be eliminated but not by means of another harm” (Ad-dararu yuzalu wa lakin la bi-darar); and “Harm is not eliminated by another harm” (Ad-dararu la yuzalu bid-darar). The hadith under discussion has provided the basis of numerous other maxims on the subject of darar, including for example, “A specific harm is tolerated in order to prevent a more general one” (Yutahammal ad-darar al-khaas li-daf’al-darar al ‘aam), “Harm is eliminated to the extent that is possible”(Ad-dararu yudfa‘u bi-qadr al-imkaan) and “A greater harm is eliminated by means of a lesser harm” (Yuzal ad-darar al-ashaddu bid-darar al-akhaff).

7. A practical manifestation of the maxim “Harm must be eliminated” is the validation of the option of defect (khiyar al-‘ayb) in Islamic law, which is designed to protect the buyer against harm. Thus when A buys a car and then discovers that it is substantially defective, he has the option to revoke the contract. For there is a legal presumption under the Shari‘ah that the buyer concluded the contract on condition that the object of sale was not defective.
The hadith under discussion has also been used as a basic authority for a number of legal maxims on the subject of necessity (darurah), and I refer here to only two. The first of these proclaims: “Necessity makes the unlawful lawful”(Ad-daruratu tubiyh al-mahzurah). It is on this basis that the jurists validate demolition of an intervening house to prevent the spread of fire to adjacent buildings, just as they validate dumping of the cargo of an overloaded ship to prevent the danger (or darar) to the life of its passengers. The second maxim on necessity declares: “Necessity is measured in accordance with its true proportions” (Ad-daruratu tuqdaru bi-qadriha). Thus, if the court orders the sale of assets of a negligent debtor to pay his creditors, it must begin with the sale of his movable goods if this would suffice to clear the debt, before selling his real property.

8. The maxim “Hardship begets facility” is, in turn, a rewording of the Qur’anic verses that state: “God intends for you ease and He does not intend to put you in hardship” (2:185), and “God does not intend to inflict hardship on you” (5:6), purporting to a theme that also occurs in a number of ahadith. The jurists have used this evidence in support of the many concessions that are granted to the disabled and the sick in the sphere of religious duties as well as civil transactions. With reference to the option of stipulation (khiyaar ash-shart), for example, there is a hadith that validates such an option for three days, that is, if the buyer wishes to reserve for himself this amount of time before ratifying a sale. The jurists have then reasoned that this period may be extended to weeks or even months depending on the type of goods that are bought and the need of the buyer who may need a longer
period for investigation. The maxim “Acts are judged by the intention behind them” is also a rephrasing of the renowned hadith that states: “Acts are valued in accordance with their underlying intention” (Innama al-a‘maalu bin-niyyah). This is a comprehensive maxim that has implications that the ‘ulama have discussed in various areas, including devotional matters, commercial transactions and crimes. The element of intent often plays a crucial role in differentiating, for example, a murder from erroneous killing, theft from inculpable appropriation of property, and the figurative words that a husband may utter to conclude the occurrence or otherwise of a divorce. The maxim “Custom is the basis of judgement” is again based on a statement of the Companion, Abdullah ibn Mas‘ud, that “what the Muslims deem to be good is good in the eyes of God”. The court is accordingly authorised to base its judgement on custom in matters that are not regulated by the text, provided that the custom at issue is current, predominant among people, and is not in conflict with the principles of the Shari‘ah. Several other subsidiary maxims have been derived from this, including the one that proclaims: “What is determined by custom is tantamount to a contractual stipulation” (Al-ma‘rufu ‘urfan kal-mashrutu shartan). Thus, when the contract does not regulate a matter that is otherwise regulated by custom, the customary rule would be presumed to apply. Similarly when someone rents a car, he should use it according to what is customary and familiar, a condition that is presumed to apply even if not stated in the contract. The maxim “Profit follows responsibility” (Al-kharaju bid-daman) is a direct rendering of a hadith in identical words. Thus, the yields of trees, animals, etc., belong to those who are responsible for their upkeep and maintenance. Suppose that A buys a machine which yields profit, where A then returns the machine to the seller, does A have to return the profit he made with that machine to the seller? By applying the legal maxim before us, we say that A may keep the profit as the machine was his responsibility during the interval just as he would have been responsible for its destruction and loss before returning it to the seller. The maxim “(A ruling of) Ijtihad is not reversed by its equivalent” (Al-ijtihadu la yunqadu bi-mithlih) has, in turn, been attributed to a statement of the Caliph ‘Umar ibn al-Khattab which is also upheld by the consensus of the Companions. Suppose that a judge has adjudicated a dispute on the basis of his own ijtihad, in the absence of a clear text to determine the issue, and then he retires. If another judge, whether of the same rank or at the appellate level, looks into the case and his ijtihad leads him to a different conclusion on the same issue, then provided that the initial decision does not violate any of the rules that govern the propriety of ijtihad, a mere difference of opinion on the part of the new judge, or a similar ijtihad that he might have attempted, does not affect the authority of the initial ijtihad. This is so because one ruling of ijtihad is not reversible by another ruling of ijtihad. Historically, the Hanafi jurists were the first to formulate legal maxims. An early Iraqi jurist, Sufyan ibn Tahir ad-Dabbas, collated the first seventeen maxims, and Abul Hassan al-Karkhi (d.340) increased this to thirty-nine. Some of the early maxims that were compiled include the following: “The norm is that the affairs of the Muslims are presumed to be upright and good unless the opposite emerges to be the case”. This means that acts, transactions and relations among people should not be given a negative interpretation that verges on suspicion and mistrust, unless there is evidence to suggest the opposite. Another maxim states: “Question and answer proceed on that which is widespread and common and not on what is unfamiliar and rare”. Again, if we were to interpret a speech and enquire into its implications, we should proceed on what would be commonly understood as opposed to what might be said to be a rare understanding and interpretation. We read in another maxim: “Prevention of evil takes priority over the attraction of benefit” (Dur’ al-masaalihi awla min jalb almanaafi‘). The earliest collections of maxims also included the five leading maxims that were discussed above.

9. One of the early collections was that of al-Karkhi, which was not very highly refined as it included statements that were expressive of an idea but not necessarily in the eloquent style that is typically associated with maxims.

10. Many scholars from various schools added to these over time and the total number of qawa‘id and dawabit eventually exceeded twelve hundred. After the Hanafis, the Shafi‘is, then the Hanbalis, and following them the Malikis - as az-Zarqa has noted - added their contributions to the literature on legal maxims. The leading Shafi‘i scholar, ‘Izz ad-Din ‘Abd as-Salam’s (d. 660H), Qawa‘id al-Ahkam fi Masalih al-Anam is noted as one of the salient contributions to this field, as is ‘Abd ar-Rahman ibn Rajab al-Hanbali’s (d.795) work Al-Qawa‘id. Both have been highly acclaimed. Yet in terms of conciseness and style, the Mejelle collection, written
in the 1870s, represents the most advanced stage in the compilation of legal maxims.

11. The development of this branch of fiqh is in many ways related to the general awareness of the ‘ulama that the fiqh literature is of a piecemeal and fragmented style, which, somewhat like Roman juristic writings, is on the whole issue-oriented and short of theoretical exposition of the governing principles. This is, in turn, attributed to the history of the development of fiqh, where private jurists made their contributions independent of any government and institutions that might have exerted an unifying influence. They often wrote in response to issues as and when encountered, and we consequently note that theoretical abstraction was not a well-developed feature of their work. The legal maxims filled that gap to some extent and provided a set of general guidelines for an otherwise diverse discipline that combined an impressive variety of schools and influences into its fold. Islamic jurisprudence is also textualist, in that it is guided by the textual injunctions of the Qur’an and Sunnah. In developing the law, the jurists have shown a tendency to confine the range of their expectations to the given terms of the text. Theoretical generalisations of ideas were viewed with caution vis-à-vis the overriding authority
of the text and attention was focused on the correct interpretation of the text rather than developing general theories.

Questions are being asked to this day whether Islamic law has a constitutional theory, a theory of contract, or a theory of ownership. It is only in recent times that Muslim scholars began to write concise and self-contained expositions of the law in these areas, as I shall presently explain. A genre of literature known as al-ashbah wan-naza’ir (similitude and resemblance), that was devoted to legal maxims, emerged in the writings of the ‘ulama well after the formation of the madhahib. The term evidently originated in the famous letter of the Caliph ‘Umar al-Khattab, addressed to a judge, Abu Musa al-Ash‘ari of Basrah, in which he was instructed to “ascertain similitudes and resemblances and adduce matters analogous in giving judgement”. Later, Taj ad-Din as-Subki, who wrote a most important work on legal maxims, chose the term ‘al-ashbah wan-naza’ir’ as the title of his book. Jalal ad-Din as-Suyuti (d.911) and Zayn al-‘Abidin Ibn Nujayam al-Hanafi (d.972) also wrote works that closely resemble one another, both bearing the title Al-Ashbah wan-Naza’ir. They relied mainly on as-Subki’s writings, with certain modifications that were reflective, perhaps, of their respective scholastic orientations. As-Suyuti often identified the source evidence from which maxims were derived and added illustrations and analysis. Some of the leading maxims that As-Suyuti recorded were:
“Private authority is stronger than public authority” (Al-wilayah al-khaasah aqwa min al-wilaayah al-‘aammah), which means that the authority, for example, of the parent and guardian over the child, is stronger than that of the ruler and the judge; “No speech is attributed to one who has remained silent” (La yunsabu lis-saakiti qawl); and “The attachment follows the principal” (At-taabi‘u taabi‘), which obviously means, in reference to, for example, contracts and transactions, that things that belong to one another may not be separated. Thus, for example, one should not sell a yet-to-be-born animal separately from it’s mother, or a living room separate from the house.

Ibn Nujaym divided the legal maxims into two normative categories: leading maxims and subsidiary maxims. He only placed six under the former and seventeen under the latter, but discussed a number of others in his detailed elaboration and analysis. The sixth leading maxim of Ibn Nujaym, that he added to the familiar five, as noted above, states: “No spiritual reward accrues without intention” (La thawaaba illa bin-niyyah), which is why the ritual prayer, and most other acts of devotion, are preceded by a statement of intention (niyyah). The twelfth century author, Abu Sa‘id al-Khadimi compiled 154 maxims in his work entitled Majma‘ al-Haqaa’iq.

12. Despite the general tendency in legal maxims to be inter-scholastic, jurists and schools are not unanimous on all of the maxims and there are some on which the madhahib have disagreed.

13 The difference between the schools in this area is, however, not very wide. The Ja‘fari School of the Shi‘ah have their own collections of legal maxims, but apart from some differences in style, the thematic arrangement in their collections closely
resembles those of their Sunni counterparts. The first Shi‘i work on maxims was that of ‘Allamah al-Hilli (d.726H) entitled Al-Qawa‘id, followed by ash-Shahid al-Awwal Jamal al-Din al-‘Amili's (d. 786) Al-Qawa‘id wal-Fawa’id that contained over three hundred maxims, and many more works that elaborated and enhanced the earlier ones. The more recent work of Muhammad al-Husayn Kashif al-Ghita’, bearing the title Tahrir al-Mujalla, is an abridgement and commentary of the first ninety-nine articles of the Ottoman Mejelle. He selected fortyfive as being the most important in the range, and the rest he found to be overlapping and convergent or obscure, but he added eighty-two others to make up a total of one hundred and twenty-seven maxims of current application and relevance, especially to transactions and contracts. However, al-Ghita’ went on to say that “if we were to recount all the maxims that are referred to in the various chapters of fiqh, we can add up to five hundred more”.

14. Two other related developments that are of interest have taken two different directions. One of these is the furuq literature, which as the word indicates, highlights differences between similar concepts or those that have an aspect in common. The attempt to highlight the differences also extended to the maxims themselves, in that the furuq literature specified the differences between some of the maxims that resembled one another but could be subtly distinguished in some respect. The Maliki jurist Shihab ad-Din al-Qarafi’s Kitab al-Furuq (in four volumes) discusses five hundred and forty-eight maxims, and two hundred and seventy-four distinctions and differences (furuq) between similar themes and ideas. Occasionally the word qa‘idah is used in reference to what is a dabitah or even a specific ruling of fiqh. Examples of the furuq include the distinctions between hire (ijara’) and sale, between custody (hadanah) and guardianship (wilayah), between testimony (shahadah) and narration (riwayah), and between verbal custom (al-‘urf al-qawali) and actual custom (al-‘urf al-fi‘li). These are often expressed in rule-like statements that generally resemble dabitah in their application to specific themes only, but are named al-furuq as they usually compare similar themes and highlight the differences between them. Al-Qarafi’s approach represented a new development in the qawa‘id literature. He also discussed legal maxims in his other works, narnely, Ad-Dhakhirah and (more specifically) Al-Ihkamu fi Tamyiz al-Fatawa ‘anil-Ahkam. The title itself is, it may be noted, a furuq oriented title referring to differences between fatawa and judicial decisions.15 Ibn ash-Shat Qasim bin ‘Abd Allah al-Ansari’s (d.723) work, Idrar ash-Shuruq ‘ala Anwar al-Furuq is also a work on furuq, and smaller works of a similar kind were also written by some Shafi‘i scholars.

16. The next development that may briefly be explained is relatively recent and appears in the modern writings of fiqh under the general designation of an-azariyyah al-fiqhiyyah, or legal theories of fiqh. Nazariyyah in this context implies a self-contained and comprehensive treatment of an important area of law, such as nazariyyah al-‘aqd (theory of contract), nazariyyah al-milkiyyah (theory of ownership), nazariyyah ad-darurah (theory of necessity) and so forth. This level of theoretical development marks a departure from the earlier style of juristic writing in fiqh literature where topics are poorly classified and themes pertaining to a particular area are scattered in different places. The nazariyyah literature seeks to overcome that and offers systematic treatment of its subject matter that aims to be self-contained and convenient to use.

The nazariyyah literature draws upon the combined resources of fiqh in all areas, including the qawa‘id, the dawabit and the furuq. Yet the nazariyyah are usually not expected to reproduce the detailed formulation of these related branches, as theory oriented works generally seek to be concise, clear of repetition and unnecessary detail. The nazariyyah also incorporate new methods of research and writing, which are more effective and less time-consuming.

The nazariyyah literature is not merely confined to improved methods and forms of writing but often seeks to advance some of the substantive aspects of the fiqh doctrines. With regard to the law of contract for example, ‘Abd ar-Razzaq as-Sanhuri has observed that the fiqh literature in this area is focused on the detailed exposition of a number of nominate contracts and treats each contract separately. The Hanafi jurist, al-Kasani, has thus dealt with nineteen nominate contracts, many of which have aspects in common and, of course, they also differ in other respects. A perusal of the relevant literature on fiqh contracts, As-Sanhuri notes, leaves the reader askance as to: (a) whether these could all be consolidated in order to highlight the features they all have in common; (b) whether the fiqh validates contracts other than these; and (c) whether the fiqh recognises the basic freedom of contract, merely on the basis of an agreement that does not violate morality and public interest?

17. Questions of this nature are likely to receive a better response from the nazariyyah literature, which is better consolidated and expressive of the common aspects of contracts. The nazariyyah literature is not entirely without precedent in the world of fiqh. With reference to the theory of contract, for example, we may note that significant progress had been made by the Hanbali ‘ulama, Ibn Taymiyyah (d.728H) and his disciple, Ibn al-Qayyim al-Jawziyyah, whose contributions are widely acknowledged. Ibn Taymiyyah effectively departed from the earlier strictures over the nominate contracts and advanced a convincing discourse, through his own reading of the source evidence, that contracts need not be confined to a particular prototype or number. The essence of all contracts is manifested in the agreement of the contracting parties, who may create new contracts, within or outside the ones that are already known, provided that they serve to realise a lawful benefit and do not violate public policy and morals. It may be noted, however, that Ibn Taymiyyah’s contribution to the theory of contract represented a rather latent development and a
departure in many ways from the majority position on this theme. This is why As-Sanhuri’s critique may still be considered relevant. Considerable progress has also been made, in the sphere of nazariyyah literature, not only in As-Sanhuri’s own writings, but by numerous other scholars, both Arab and non-Arab, who have written widely on contracts and other major themes of fiqh.

We also note in this context, the emergence of the encyclopaedias of fiqh in the latter part of the twentieth century. This marks a milestone of development and succeeds in producing consolidated and reliable works of reference on fiqh, and these efforts are still continuing. Yet, as a distinctive genre of fiqh literature, legal maxims are likely to remain an influential area of the legacy of fiqh. This is perhaps borne out by the fact that the Turkish ‘ulama who drafted the Ottoman Mejelle articles in 1850, decided to begin their impressive and, in many ways, original work on the Islamic law of transactions with a collection of the most important of these maxims.

Mohammad Hashim Kamali is Professor of Law at the International Islamic University, Malaysia. He is author of numerous articles published in learned journals and many works, including Principles of Islamic Jurisprudence, Punishment in Islamic Law and Freedom of Expression in Islam.

References

1 Cf. Mahmassani, Subhi, Falasafat at-Tashri‘ fil-Islam: The Philosophy of Jurisprudence in Islam, Eng. Trans. Farhat I. Ziadeh, E.J. Brill, Lieden 1961, p. 151; Az-Zarqa’, Shaykh Muhammad, Sharh al-Qawa‘id al-Fiqhiyyah, 3rd ed., Dar al-Qalam, Damascus 1414/1993, p. 33.

2 Cf. As-Sabuni, ‘Abd ar-Rahman, et al, Al-Madkhal al-Fiqhi wa Tarik at-Tashri’ al-Islami, Maktabah Wahbah, Cairo 1402/1982, p. 389.

3 Ibid., p. 407.

4 Cf. Mahmassani, ibid, p. 152; Az-Zarqa’, ibid, p. 34.

5 Al-Qarafi, Shihab ad-Din, Kitab al-Furuq, Matha’ah Dar al-Ihya al-Kutub al-‘Arabiyyah, Cairo 1346H, Vol. IV, p. 40; see also ‘Atiyyah, Jamal ad-Din, At-Tanzir al-Fiqhi, Doha 1407/1987, p. 208.

6 Cf. As-Sabuni, ibid., p. 398.

7 Ibid., p. 380.

8 Ibid., p. 400.

9 Cf. ‘Attiyah, ibid., p. 81; As-Sabuni, ibid., p. 387

10 See for details Az-Zarqa’, ibid., pp. 38-39.

11 Ibid., p. 43.

12 Cf. Az-Zarqa’, ibid., pp. 39-40.

13 Cf. Abu Sulayman, ‘Abd al-Wahhab, “An-Nazariyyah wal-Qawa‘id fil-Fiqh al-Islami” in Mujallah Jamai‘ah al-Malik ‘Abdal-‘Aziz, No.2, May 1978, p. 53.
The Association of Muslim Lawyers

14 Kashif al-Ghita’, Muhammad al-Hussain, Tahrir al-Mujallah, p. 63; ‘Attiyah, ibid., p. 75; As-Sabuni, ibid., p. 395.

15 Cf. Az-Zarqa’, ibid., pp. 42-43; As-Sabuni, ibid., p. 393.

16 See for further details ‘Attiyah, ibid., pp. 131-132.

17 As-Sanhuri, ‘Abd ar-Razzaq, Masadir al-Haqq fil-Fiqh al-Islami, Ma‘had al-Buhuth wad-Dirasah al-‘Arabivyah, Cairo 1967, Vol. I, p. 78; see also As-Sabuni, ibid., p. 380.

IMPORTANCE OF A GOOD SYAYKH - BY SYAYKH (MUHYIDDIN) ABD'AL-QADIR JILANI

ORIGINAL SOURCE

Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu

Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.

Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].

When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].

Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.

The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].

---------------------------------------
'O '' Allah, endow us with good behaviour in Your company under all circumstances!
---------------------------------------

[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.

--------------------------------------
From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.

The Treaty of Hudaybiyah

ORIGINAL SOURCE

Six years had passed since the emigration of the Prophet and his companions from Makkah to Madinah. During that time, they were constantly occupied with war and conflict, now with the Quraysh, now with the Jews. All along, Islam was gaining converts as well as power. From the first year of the Hijrah, Muhammad changed his orientation in prayer from al Aqsa Mosque to the Mosque of Makkah. The Muslims turned toward the house of God which Ibrahim had built in Makkah and which was renewed and reconstructed during Muhammad's youth. The reader will remember that it was Muhammad who lifted and placed the Black Stone in its position in the wall of that house, long before he could have ever thought that he was to become the recipient of a revelation from God on High.

Proscription of the Sanctuary to Muslim Entry

For hundreds of years, this Mosque had been the center toward which the Arabs turned in their worship and to which they went in pilgrimage during the holy month of every year. Everybody entering the area of the Mosque was to be safe and secure. The most hostile enemies met on its grounds without anyone ever drawing his sword or shedding the blood of his enemy. Ever since Muhammad had emigrated with the Muslims to Madinah, the Quraysh resolved to prevent them from entering the Mosque. This prohibition applied only to the Muslims among all the Arabs of the Peninsula. To this effect, God said in the Qur'anic verses revealed during the first year of the Hijrah



"They challenge you regarding the sacred month, that there should be no fighting whatsoever during its whole course. Answer, that fighting in the holy month is a great transgression. But to hinder men in their pursuit of God's path, to be blasphemous to Him and to the Holy Mosque, to force the worshippers out of the Mosque-all these are greater transgressions in the eye of God."[Qur'an, 2:217]

Likewise, the following verse was revealed after the Battle of Badr : "And why should they not be punished by God when they prevent men from entering the Holy Mosque for worship? Surely, they are not its guardians. The guardians of the Holy Mosque are only the pious and righteous. But most of them are utterly ignorant. As for their worship in the House of God, it is nothing but whistling and clapping and garbling. They should then be punished for their ungodliness. The unbelievers spend of their wealth for the purpose of hindering men from the path of God. Their expenditure is wasted and will bring about their own ruin. For it is to Hell that they shall finally be assigned [Qur'an, 8:34-36]. During these six years many other verses were revealed centering on the Mosque of Makkah which God had declared to be a place of repentance and of security for mankind. But the Quraysh never saw in Muhammad and his companions who turned their backs on the idols of that house-namely, Hubal, Isaf, Na'ilah and the others-anything but men who ought to be fought and combatted and denied the privilege of pilgrimage to the Ka'bah until they repented and returned to the gods of their ancestors.

Muslim Yearning for Makkah

During the whole time the Muslims were kept from fulfilling their religious duty, they suffered deeply. The Muhajirun especially felt this privation more strongly as it was combined with banishment from their own hometown and people. All the Muslims, however, were convinced that God would soon give victory to His Prophet and to them and would raise Islam high above all other religions. They firmly believed that the day would soon come when God would unlock for them the gates of Makkah that they might perform their pilgrimage to the ancient house and thus fulfill the duty which God had imposed upon all men. If so far the years had passed one after another with frequent campaigns and battles, beginning with Badr, Uhud, the Ditch and others, so too the day of victory which they believed to be necessary must soon come. How strong was their longing for this day! And how intensely did Muhammad himself share their very faith in the proximity of that day of victory!

The Arabs and the Ka'bah

The truth is that the Quraysh had done a great injustice to Muhammad and his companions by forbidding them to `visit the Ka'bah and to perform the duties of pilgrimage and 'umrah. [Pilgrimage to the Sanctuary of Makkah at a time other than that prescribed for it by custom and the Qur'an. -Tr.] The ancient sanctuary of Makkah was not a property of the Quraysh but of all the Arabs together. The Quraysh enjoyed only the services attached to the Ka'bah such as the sidanah, siqayah, and other functions pertinent to the sanctuary or to the care for its visitors. The fact that one tribe worshiped one idol rather than another never permitted the Quraysh to forbid any tribe from visiting the Ka'bah, from circumambulating it, or from filling any religious duties or acts of worship demanded by the tribe's loyalty to that god. If Muhammad came to call men to repudiate idol worship, to purify themselves from paganism and associationism, to raise themselves to the worship of God alone, devoid of associates, to conduct themselves for the sake of God in a manner free of all moral flaws, to elevate their spirit to consciousness of the unity of being and the unity of God, and if the new faith imposed on its adherents the duty of pilgrimage and 'umrah to the sanctuary of Makkah, it would be sheer aggression and injustice to prevent the followers of that faith from fulfilling their religious duty. The Quraysh, however, feared that were Muhammad and his Makkan companions to visit Makkah, they might persuade the majority to follow them, especially since they were related to the Makkans with bonds of blood and family and had been separated from them long enough to arouse in them the strongest longing. Such a development would start a civil war in Makkah which the Quraysh wanted to avoid. Moreover, Makkan leaders and noblemen had not forgotten that Muhammad and his companions had destroyed their faith, cut off their trade route to al Sham, and antagonized them so deeply that no common loyalty to the sanctuary and no common feeling that it belonged to God and to all the Arabs could compose their differences. The Quraysh could not be convinced that their relationship to the house was merely one of taking care of it and of its visitors.

The Muslims and the Ka'bah

Six whole years had passed since the Hijrah, during which the Muslims longed to visit the Ka'bah and perform the pilgrimage and `umrah. One day, while they congregated in the mosque in the morning, the Prophet informed them of a vision he had seen that they should enter the holy sanctuary of Makkah secure, shaven, and unarmed, and without fear for their safety. As soon as the Muslims heard of the news, they praised God for His grace and spread the tidings all over Madinah. No one, however, could imagine how this was going to be accomplished. Would they fight and enter Makkah after battle? Would they force the evacuation of Quraysh and pull down its guardianship of the Ka'bah? Or would Quraysh open the road to them in humiliation and acquiescence?

Muhammad's Proclamation Concerning Pilgrimage

No! There was to be neither war nor fighting. Muhammad proclaimed to the people that pilgrimage to Makkah would take place in the holy month of Dhu al Qi'dah. He had sent his messengers to the tribes, whether Muslim or otherwise, inviting them to participate with the Muslims in a visit to the sanctuary of God in security and peace. Apparently, he sought to make the group performing the pilgrimage the largest possible. His objective was to let the whole Peninsula know that this expedition of his during the holy month was intended purely for pilgrimage and not for conquest, as well as to proclaim the fact that Islam had imposed pilgrimage to Makkah just as preIslamic Arab religion had done and, finally, that he had actually invited even the Arabs who were not Muslims to join in the performance of this sacred duty. If, despite all this, the Quraysh insisted on fighting him during the holy month and preventing him from the performance of a duty commonly held by all Arabs regardless of their personal faith, the Quraysh would surely find themselves isolated and condemned by all. In that eventuality, the Quraysh would find the Arabs unwilling to help them in fighting the Muslims. In the eyes of all the tribes, the Quraysh would have indicted themselves. They would have to appear as stopping men from visiting the sanctuary, as combating the religion of Isma'il and of his father, Ibrahim. By this means, the Muslims would guarantee that the Arab tribes would not rally against them under Makkan leadership as they did hitherto in the campaign of the Ditch, and their religion would itself gain some credit among the tribes who had not yet been converted to it. What would the Quraysh say to a people who came to their doors armless except for their undrawn swords, and in a state of ritualistic purity, accompanied by the cattle which they planned to sacrifice near the Ka'bah and whose every care was simply to circumambulate the House, the duty common to all the tribes of the Peninsula?

Muhammad publicly proclaimed that the pilgrimage had started and asked the tribes, including the non-Muslim, to accompany him on that holy mission. Some of the tribes rejected his invitation and others accepted. His procession set forth on the first of Dhu al Qi'dah, one of the holy months; and it included al Muhajirun, al Ansar, and a number of other tribes. He led the procession riding on his she-camel, al Qaswa'. Their total number was about one thousand four hundred men. They took with them seventy camels and donned the garb demanded by the ritual of `umrah that the people might know that this was no military campaign but a pilgrimage to the holy sanctuary and a fulfillment of religious duty. When he reached Dhu al Hulayfah, the pilgrims shaved their heads, purified themselves as the ritual demanded, and isolated their sacrificial cattle by placing them to their left. The sacrificial cattle included the camels of Abu Jahl which were seized in the Battle of Badr. No man in the whole group carried any arms except the undrawn sword usually worn by all travelers. Umm Salamah, the wife of the Prophet, accompanied him on this trip.

Quraysh and Muslim Pilgrimage

When the Quraysh learned that Muhammad and his companions were approaching Makkah for purposes of pilgrimage, they were filled with fear and pondered whether or not Muhammad was now playing a war game against them in order to enter Makkah after they and their allies had failed to enter Madinah. Their fear was not dissipated when they learned that the pilgrims had actually donned the ritual garb demanded by 'umrah, nor by Muslim proclamation across the Peninsula that they were coming solely to fulfill a religious duty approved and accepted by all the Arabs. None of this prevented them from resolving to stop Muhammad from entering Makkah at whatever cost. Quickly, they mobilized an army, including a cavalry force of two hundred. They gave the command to Khalid ibn al Walid and 'Ikrimah ibn Abu Jahl. This army advanced to Dhu Tuwa and took up position to prevent the Muslims' religious march to Makkah.

Encounter

Muhammad and the Muslims continued their march. At 'Usfan, they met a tribesman of Banu Ka'b whom the Prophet questioned regarding the Quraysh. The man answered: "They heard about your march; so they marched too. But they wore their tiger skins, their traditional war apparel, pledging that they will never let you enter Makkah. Their general, Khalid ibn al Walid, set up camp for his cavalry at Kara' al Ghamim." Upon learning this, Muhammad said: "Woe to Quraysh ! Their hostility is undoing them. Why should they object to letting me settle this affair with all the tribes without intervention? If the Arab tribes destroy me, that will be the realization of their objective. If, on the other hand, God gives me victory, then they can enter into Islam with dignity; and if they resist, they can then fight with good cause. What does the Quraysh think? By God, I shall continue to serve that for which God has commissioned me until the divine message has become supreme or I lose my neck in the process." Pondering over the issue, he thought that, whereas he did not come thither as a conquerer but as a Muslim pilgrim seeking the sanctuary as a religious duty, he might be compelled to fight and perhaps lose unless he should take the precaution of arming his people. Should he lose in such an engagement, the Quraysh would parade their victory throughout the Peninsula and thus deal a tragic blow to the Muslim position. Indeed, it is perhaps for that reason that the Quraysh delegated the command of their army to Khalid ibn al Walid and 'Ikrimah, their most illustrious generals, that they might attain this very objective, knowing that Muhammad was not prepared to fight on this occasion.

Muhammad's Caution to Safeguard the Peace

While Muhammad pondered these issues, Makkan cavalry was looming on the horizon. The presence of the enemy prepared for war showed the Muslims that it was impossible for them to reach their objective without going through these lines and engaging in a battle in which the Quraysh had come prepared to repulse the threat to their dignity, honor, and homeland. Such would have been a battle undesired and uncalled for by Muhammad and forced upon him. The Muslims were not afraid of battle. With the high morale they enjoyed, their swords alone would be sufficient to stop this new aggression of the Makkans. But if they did fight the Makkans, the peaceful purpose of the whole affair would not be realized. On the contrary, the Quraysh would use such fighting as proof of Muhammad's guilt before the tribes. Muhammad was too farsighted to allow such a course to be followed. He therefore asked his party to find someone who could show them a road to Makkah other than the main one which was blocked by the Quraysh. Apparently, he was still of the same mind as before he started out from Madinah. A man was found to lead the procession by a different route which was yet more desolate and full of hardships. That road led them to a valley at the end of which a turn by al Murar brought them to the locality of al Hudaybiyah, south of Makkah. When the Quraysh discovered the movement of Muhammad and his companions, they returned quickly to Makkah in order to defend it against what they thought to be a Muslim invasion from the south. Upon arrival at the plain of al Hudaybiyah, al Qaswa', she-camel of the Prophet, stopped. The Muslims thought the she-camel was exhausted; but the Prophet explained that it was stopped by the same power which stopped the elephant from entering Makkah. He continued, "If only the Quraysh would ask us for guarantees of Muslim intentions based upon our blood relationship to them, we should be happy to give them the same." He then called upon the Muslims to encamp. When they complained that the place was waterless, he sent a man with a stick to one of the wells of the area and asked him to verify the existence of water. When the man plunged his stick into the bottom of the well, water sprang up; the people felt reassured, and they put up camp.

Quraysh's Delegates to the Muslims

The Muslims encamped and the Quraysh observed their moves. The Makkans had resolved to prevent the Muslims by force from entering their city. To them, this was a clear and final commitment. The Muslims, on the other hand, did not know whether or not they were heading for an all-out war with the Quraysh which would decide the matter between them once and for all. Undoubtedly, some people on both sides preferred a settlement by the sword. The Muslims who approved of this course thought their victory would bring about a final destruction of the Quraysh. The Quraysh's reputation throughout the Peninsula as well as their sidanah and Siqayah functions in pilgrimage-indeed, their pride and religious distinction-would be eliminated. The two camps were poised seeking an answer. Muhammad did not change his original plan to perform the `umrah in peace and to avoid war unless attacked. In case of attack, there would be no escape from recourse to the sword. As for the Quraysh, while hesitant, they decided to send some delegates to the Muslim camp, partly to reconnoiter Muslim strength and partly to dissuade Muhammad from executing his plan. For this purpose, Budayl ibn Warqa' arrived at the Muslim camp, together with some tribesmen from Khuza`ah. Inquiry into Muhammad's objectives convinced them that he did not come to fight but to honor the sanctuary and pay to it the homage due. The delegation returned to the Quraysh and counseled that the Muslims be permitted to fulfill their religious wish. The Quraysh, however, remained unconvinced. Indeed, they accused their own delegates of conniving with Muhammad. They argued that even though Muhammad might not have come to make war, he should not be allowed to enter Makkah against their will and with such preponderant numbers. Otherwise, the Quraysh would become the mockery of Arabia. In order to make sure that their first delegates told them the truth, the Quraysh sent another delegation which returned with exactly the same reports, which the Quraysh now believed. The Quraysh were depending for their war against Muhammad upon their Ahabish allies. [A group of strong bowmen from Arabia-i.e. Abyssinians-so called for their dark complexion. Another possible explanation for their name is that it refers to Hubshi, a mountain south of Makkah.] They thought of sending the Ahabish leader to talk to Muhammad with the hope that the two leaders would misunderstand each other and the Quraysh ally would become increasingly committed to fight on Makkah's side against Muhammad. A1 Hulays, as the leader of the Ahabish was called, went to the Muslim camp to see for himself. When the Prophet saw him arriving, he ordered the sacrificial cattle paraded in front of him as material proof of Muslim intention to perform the pilgrimage and to honor the sanctuary. A1 Hulays saw the seventy sacrificial camels shaved and readied for sacrifice and was moved by the view of this display of Arab religiosity. He soon became convinced that the Quraysh were doing an injustice to those people who had come neither for war nor for hostility. Without bothering to meet Muhammad and converse with him, he returned to Makkah and told the Quraysh of his opinion. Full of resentment, the Quraysh slighted al Hulays as a Bedouin and neglected his advice as that of one uninstructed. Al Hulays was naturally angered, and he threatened them that he had not allied himself with them in order to stop pilgrims from performing their religious duties. He even threatened that unless they allowed Muhammad and his party into the sanctuary, he would remove himself and his tribe from Makkah. The Quraysh feared the consequences of such a move and begged him to give them time to reconsider.

The Delegation of `Urwah ibn Mas'ud al Thaqafi

The Quraysh then thought of sending somebody whom they could trust and whose judgment stood beyond suspicion. They approached `Urwah ibn Mas'ud al Thaqafi and apologized to him for having slighted the delegate whom they had sent before him to negotiate with Muhammad. When they assured him of their respect and pledged their compliance with his advice, he agreed to meet with Muhammad. He proposed to the latter that since Makkah was his own hometown whose honor it was his duty to safeguard, it would be opprobrious for him to prefer the commonplace people he brought with him to the noblemen of Quraysh who were none other than his own people. `Urwah stressed the point that such opprobrium would attach to Muhammad as well as to the Quraysh even though the two had been at war with each other. On hearing this, Abu Bakr objected loudly to `Urwah's request that the Prophet of God separate himself from the people. While talking to Muhammad, `Urwah touched Muhammad's beard in supplication, and al Mughirah ibn Shu'bah, standing on the side of the Prophet, struck the hand of `Urwah every time it was stretched toward Muhammad's beard despite the fact that `Urwah had ransomed al Mughirah by paying the bloodwit of the thirteen men whom all Mughirah had killed prior to his conversion to Islam. Accordingly, `Urwah returned to Makkah after convincing himself that Muhammad had not come to wage war but to honor the holy sanctuary in fulfillment of a divine imperative. Upon return to the Quraysh, he said to them: "O Men of Quraysh, I have visited Chosroes, Caesar, and the Negus in their respective courts. By God, I have never seen a king attaching himself to his people as Muhammad does. His companions love him and honor him and revere him so much that they carefully lift every hair that falls off his body, and they save the water with which he performs his ablutions. They will never allow any hand to fall on him. Judge then accordingly."

Muhammad's Delegation to Quraysh

In this way, negotiations between Muhammad and the Quraysh lasted a long time. Muhammad wondered whether or not the delegates of Quraysh had enough courage and initiative to convince the Quraysh with the facts which they had noted. He therefore sent a delegate from his own camp to inform the Quraysh of the Muslim view. The Makkans slew the camel of Muhammad's delegate and were about to kill him when the Ahabish intervened and let him go free. This conduct of the Makkans only confirmed their hostile spirit and, consequently, the Muslims began to lose patience and think of fighting their way through. While still considering what to do, some plebeians from Makkah went out under the cover of night to throw stones at the tents of the Muslims. The latter sent out forty or fifty men who encircled the attackers, captured them and brought them to the Prophet for judgment. To the surprise of everyone, Muhammad forgave the attackers and allowed them to go free in accordance with his general plan for peace and in deference to the holy month in which no blood was to be shed in al Hudaybiyah, an area falling within the holy ground of Makkah. The Quraysh for their part were stupefied by this conduct of Muhammad and lost every argument they had that Muhammad wanted war. It had become absolutely certain that any attack on the part of the Quraysh against Muhammad would be regarded by all Arabs as a sneaking, treacherous act of aggression which Muhammad would be perfectly entitled to repel with all power at his disposal.

The Prophet of God-May God's blessing be upon him-tested the patience of the Quraysh once more by sending a delegate from his camp to negotiate with them. He called 'Umar ibn al Khattab for the job of conveying his message to the noblemen of Quraysh. 'Umar, however, pleaded with the Prophet of God that since none of his people, the Banu 'Adiyy ibn Ka'b, were left in Quraysh, he would be unprotected prey for them to pounce upon in revenge for his many offenses against them. He counselled the Prophet to send another man, 'Uthman ibn 'Affan, who was far more protected among the Quraysh than he. The Prophet called 'Uthman ibn 'Affan, his son-in-law, and sent him to Abu Sufyan and the noblemen of Quraysh. 'Uthman proceeded to Makkah, and on its outskirts was met by Aban ibn Said who extended to him his protection for the duration of time that it would take him to convey his message. 'Uthman approached the noblemen of Quraysh and handed over the Prophet's message. They suggested to him that he might circumambulate the sanctuary if he wished. But he declined, saying, "I shall never do so until the Prophet of God had done so himself." He continued to insist that the Muslims had come to Makkah simply in order to visit the holy shrine and to glorify it and to perform the religious duty of pilgrimage. He pointed out that the Muslims had brought with them their sacrificial animals and pleaded that if they were allowed to sacrifice them, they would return in peace. The Quraysh pleaded that they had already sworn defiantly that Muhammad would not be allowed to enter Makkah this year. The negotiations lasted a long time during which 'Uthman was forced to stay in Makkah. Soon the Muslims began to suspect that he had been treacherously put to death. Perhaps during this time the noblemen of Quraysh were busy conversing with 'Uthman in an attempt to find a common form in which their pledge not to allow Muhammad to enter Makkah this year, and the Muslim's desire to visit the Holy House and to fulfill their religious duty, could be composed. Perhaps, too, they appreciated 'Uthman's frankness and sincerity and were seriously engaged in discussing with him how best to reorganize the relations with Muhammad in the future.

The Covenant of al Ridwan

Whatever the reason, 'Uthman's failure to return quickly caused the Muslims at Hudaybiyah no little anxiety. They began to give vent to their imagination by picturing the Quraysh treacherously attacking them in the holy month despite the sanctity of the occasion and of the purpose for which they came. They feared that the Quraysh would violate the religious conscience of all Arabia with impudence, even within the holy sanctuary or on the holy grounds of Makkah. With tension rising in the Muslim camp, and everybody reaching for his sword, Muhammad assured them that he would not allow them to return without challenging their enemies. He called his companions to him under a large tree in the middle of that valley, and there they covenanted with him to fight to the last man. Their faith was certain, their conviction was strong, and their will was determined to avenge the blood of `Uthman whom they thought the Quraysh had murdered in Makkah. This covenant was called the Covenant of al Ridwan ; and in its regard, the following verse was revealed: "God is pleased with the believers who have covenanted with you under the tree. God knows what is in their hearts and, therefore, He has granted them His peace and will soon give them great victory. [Qur'an, 48:18], When the Muslims concluded their covenant, Muhammad-May God's peace and blessing be upon him-pledged the same covenant on behalf of `Uthman, and the latter was regarded as if he were present. Thereupon, swords shook in their scabbards and the Muslims realized that war was now inevitable. Everybody looked forward to the day of victory or martyrdom with a mind convinced and satisfied, and a heart reassured and at peace. While in this state, the news reached them that `Uthman had not been murdered, and soon the man himself returned safe and sound. The Covenant of al Ridwan, however, like the great Covenant of al `Aqabah, remained a great landmark in Muslim history. Muhammad was particularly pleased with this covenant for the evidence it furnished of the strength of the bonds which tied him and his companions together, and for the readiness of the Muslims to face the greatest dangers without fear. For whoever is willing to face death will find that death itself shies away from him, life itself surrenders to him, and victory is always his own to reach.

The Quraysh's Response

Upon return, `Uthman conveyed to Muhammad the message of the Quraysh. They entertained no more doubt that the Muslims had come to Makkah for anything but the religious purpose of pilgrimage to the Holy House, and they realized that they had no right to prevent any Arab from performing his pilgrimage or `umrah during the holy month. Nonetheless, they had mobilized their army under the leadership of Khalid ibn al Walid to prevent Muhammad and his companions from entering Makkah, and some skirmishes had taken place between the two parties. After all this had happened, to let Muhammad enter Makkah would allow the tribes to conclude that the Quraysh had been defeated and, as a result, their position in the Peninsula would suffer greatly. Therefore, the Quraysh argued, they must insist on maintaining this decision of theirs in order to preserve their reputation and prestige. They invited Muhammad to think out with them both his and their position that together they might find an outlet from this difficulty. By themselves they saw no escape from a war which they would have to wage whether they wanted to or not. Rather, they wished they might not have to fight during the holy months because of their religious sanctity and out of fear that should those months be violated, then the tribes would never feel secure that they would not be violated again in the future. The result of a present conflict would be that the security of passage to Makkah and to its market, of the religious rites and of the prosperity of the Makkans and Arabs alike would all go aground.

Negotiations

Another round of negotiations between the two parties followed. The Quraysh sent Suhayl ibn `Amr to reconcile Muhammad and to ask him to return for the same purpose the following year. They argued that in such an arrangement the tribes would not claim that Muhammad had entered Makkah in defiance of the Quraysh. Suhayl began his negotiations with the Prophet, and these lasted a long time during which they were interrupted and resumed again by both parties, anxious as they were for the negotiations to succeed. In the Muslim camp the Muslims listened in on these negotiations and often lost patience at their involvement and length, the obstinacy with which Suhayl refused to make any concessions, and the leniency with which the Prophet made his. Were it not for the absolute conf dence the Muslims had in their Prophet, they would have never accepted the terms reached by those negotiations. They would have fought with the Makkans and either entered Makkah victorious or perished in the process. Even such a great man as `Umar ibn al Khattab lost patience and said to Abu Bakr, "O Abu Bakr, isn't Muhammad the Prophet of God and aren't we Muslims?" Abu Bakr answered in the affirmative. 'Umar then said, "Why then should we give in to the unbelievers in a matter vital to our faith?" Abu Bakr replied, "O 'Umar, do not trespass one inch where you ought not to go. Remember that I witness that our leader is the Prophet of God." Angrily, 'Umar acquiesced by replying: "I, too, witness that our leader is the Prophet of God."

Conclusion of the Treaty (March, 628 C.E.)

'Umar turned to Muhammad and complained to him with the same anger and resentment, but could not alter the Prophet's determination and patience. Their talk was concluded with the Prophet's statement that he was the servant of God and His Prophet and that he would not deviate from the divine commandment nor entertain any doubt of divine support. So patient was Muhammad in these negotiations that many Muslims remembered anecdotes which speak most eloquently to this effect. It is reported, for instance; that Muhammad called 'Ali ibn Abu Talib and said to him: "Write, 'In the name of God, the Merciful, the Compassionate.'" Suhayl, the non-Muslim delegate of Quraysh interrupted. "Stop," he said, "I do not know either 'the Merciful' or 'the Compassionate.' Write, 'In your name, 0 God.'" The Prophet of God instructed 'Ali to write accordingly and continued: "Write, 'Following is the text of a pact reached by Muhammad, the Prophet of God and Suhayl ibn 'Amr.' " Suhayl again interrupted. "Stop it. If I accepted you as a Prophet of God I would not have been hostile to you. You should write only your name and the name of your father." The Prophet of God instructed 'Ali to write accordingly, referring to himself as Muhammad ibn 'Abdullah. The text of the treaty was redacted and agreed upon. In the opinion of most biographers, the treaty specified that the peace was to last for ten years. According to al Waqidi, the peace was stipulated for only two years. The pact also specified that any person from Quraysh emigrating to Muhammad's camp without permission from his guardian would have to be returned to Makkah, whereas any Muslim emigrating from Muhammad's camp to Makkah would not have to be returned. It also specified that any tribe was free to ally itself to Muhammad without incurring any guilt or censure from Quraysh, and likewise, any tribe seeking an alliance with Quraysh could do so without let or hindrance from the Muslims. The pact stipulated that Muhammad and his companions would leave the area of Makkah that year without fulfilling their religious function but that they might return the next year, enter the city and stay therein three days for this purpose while carrying no more than swords in their scabbards.

Promulgation of the Treaty

As soon as this pact was solemnly concluded by the parties concerned, the tribe of Khuza`ah entered into an alliance with Muhammad and that of Band Bakr with Quraysh. Soon after, Abu Jandal ibn Suhayl ibn 'Amr left Makkah forever and came to the Muslim camp seeking to join the Muslims. When Suhayl, the delegate of Quraysh to the Muslim camp, saw his son change loyalties in his presence, he struck him in the face and pulled him by the hair to return to the Quraysh. Abu Jandal was calling upon the Muslims to save him from the fate of being returned to the unbelievers who would persecute him for his faith. This greatly increased the Muslims' resentment and their dissatisfaction with the pact the Prophet had just concluded with Suhayl. But Muhammad spoke to Abu Jandal. "0 Abu Jandal," he said, "have patience and be disciplined; for God will soon provide for you and your other persecuted colleagues a way out of your suffering. We have entered with the Quraysh into a treaty of peace and we have exchanged with them a solemn pledge that none will cheat the other." Abu Jandal returned to Quraysh in compliance with the demand of this treaty and Suhayl returned to Makkah. Muhammad, too, was disconcerted with the resentment and dissatisfaction of the Muslims around him. After reciting his prayers he felt reassured, sought his sacrificial animal, and slaughtered it. Then, he sat down and shaved his head, thus declaring the `umrah, or lesser pilgrimage, complete. His soul was satisfied and his heart full of contentment, as if the peace of God had come upon him. When the people saw what he did and observed the peace of soul shining through his face, they began to slaughter their animals and to shave off their hair. Some of them shaved off their hair completely and others only in part. Muhammad said, "God Bless those who shaved their heads." The people asked him about those who only cut their hair short, and Muhammad repeated his blessing for the benefit of those who shaved their heads. After the people asked him three times and he repeated the same blessing three times, he was asked: "Why, 0 Prophet of God, do you exclude those who cut off their hair short from your blessing?" He answered, "Because the shavers did not doubt, whereas the others did." [It was customary for the pilgrim in pre-Islamic Arabia to shave his head as evidence of desacralization after a complete performance of the religious function of pilgrimage. When the performance of the religious function had been interrupted or any one of its rituals for some reason missed, the pilgrim would only cut his hair short rather than shave it. He thereby gave evidence of his awareness that his religious function had not been completely fulfilled and of the need to repeat the same function in the following season. -Tr.]

The Treaty of Hudaybiyah: A Genuine Victor

Nothing remained for the Muslims to do except to return to Madinah and there await the arrival of the coming season for another trip to Makkah, Most of them accepted this idea grudgingly, and consoled themselves purely on the grounds that the unwelcome compliance therewith was only the command of the Prophet himself. They were not accustomed to acquiesce in a defeat or to surrender without a fight. Moreover, in their faith in God and in the timely assistance that God would grant to His Prophet, his religion and themselves, they could entertain no shadow of a doubt of their ability to storm Makkah if only Muhammad had commanded it. They stayed in al Hudaybiyah a few days questioning one another regarding the wisdom of this pact which the Prophet had concluded. Some of them were inclined to doubt its wisdom. But they bore in patience and then returned home. On their way home between Makkah and Madinah, the surah "al Fath" was revealed to the Prophet, and he recited it to his companions.



"We have granted to you a clear victory that God may forgive you your past and future shortcomings, grant you His blessings, and guide you to the straight path." [Qur'an, 48:1-30]

There was hence no reason to doubt that the Hudaybiyah Treaty was a victory for the Muslims. History has shown that this pact was the product of profound political wisdom and farsightedness and that it brought about consequences of great advantage to Islam and indeed to Arabia as a whole. It was the first time that Quraysh acknowledged that Muhammad was an equal rather than a mere rebel and runaway tribesman. It was the first time that Makkah acknowledged the Islamic state that was rising in Arabia. Makkan acquiescence in the right of the Muslims to visit the sanctuary and to perform the pilgrimage was equally a recognition on her part that Islam was an established and approved religion in the Peninsula. Furthermore, the peace of the following two or ten years gave the Muslims the peace and security they needed on their southern flank without fear of an invasion from Quraysh. The peace also contributed to the spread of Islam. Even Quraysh, the most determined enemy of Islam and its greatest antagonist, had by this pact come to recognize Islam and its community, and to acquiesce in that in which it had never acquiesced before. Indeed, Islam spread after this treaty more widely and quickly than it had ever spread before. While those who accompanied Muhammad to Hudaybiyah counted one thousand and four hundred, those who accompanied him on his conquest of Makkah two years later counted well over ten thousand. The greatest objection to those who doubted the wisdom of the Hudaybiyah pact was directed to the provision that any Quraysh member joining the Muslims without the permission of his guardian would have to be returned to Quraysh, and that any apostate from Islam would not have to be returned to Madinah. Muhammad's opinion in this matter centered on the consideration that the apostate from Islam who seeks the shelter of Quraysh is not really worthy of readmission to the Muslim community; that for the convert who wished to join that community but who was not allowed to at present, God would soon find an outlet. Events have confirmed this judgment of Muhammad far more quickly than his companions anticipated, and given evidence that Islam had actually drawn great advantages. Indeed, the treaty even made it possible two months later for Muhammad to begin to address himself to the kings and chiefs of foreign states and invite them to join Islam.

The Story of Abu Basir

Events succeeded one another very rapidly, all of which confirmed Muhammad's judgment and wisdom. Abu Basir became a Muslim and escaped from Makkah to Madinah. Obviously, the provisions of the Hudaybiyah Treaty applied to him and demanded his return to the Quraysh, for he had not obtained the permission of his master. Azhar ibn `Awf and al Akhnas ibn Shariq wrote to the Prophet to this effect and sent their letter with a tribesman of Banu `Amir and a slave of theirs. When the demand was made, the Prophet called Abu Basir and said to him: "We have covenanted with the Quraysh to honor the Treaty of Hudaybiyah which you well know. In our religion, we are not permitted to cheat. You should therefore return to your people. God will grant to you and to the other persecuted Muslims a means of emancipation in His good time." Abu Basir objected to the Prophet that the unbelievers would force him to apostatize. The Prophet, however, repeated the same judgment to him. Abu Basir had, therefore, to give himself up to the two messengers and accompany them back to Makkah. Once they arrived at Dhu al Hulayfah, Abu Basir asked the Banu `Amir tribesman to show him his sword, and as soon as he laid his hand upon it, he struck the tribesman with it and killed him. The Makkan slave ran toward Madinalf and into the Prophet's presence with obvious signs of fear and panic on his face. When interrogated, the slave told the Prophet that Abu Basir had killed his master. Soon, Abu Basir himself arrived brandishing his sword and addressing Muhammad: "0 Prophet of God, you have fulfilled your duty under the Treaty and God has relieved you of your obligation, for you have in fact surrendered me to my people as the treaty prescribed. But I was not willing to allow myself to be persecuted, enticed away, or forced to abjure my religion." The Prophet did not hide his admiration for him and wished that he had many companions. Later on, Abu Basir went to al `Is on the sea coast, on the road which the Quraysh followed to al Sham and which the Treaty of Hudaybiyah prescribed to keep open for Makkan trade. When his story and that of Muhammad's admiration of him reached Makkah, the Muslims still residing there were elated, and about seventy of them ran away to al `Is to follow him as their chief. Abu Basir and his companions began to cut off the trade route on their own initiative, killing any unbeliever they caught and seizing any camels belonging to Quraysh. Only then did it dawn on the Quraysh what a loss they had incurred by insisting as they did on keeping their Muslim members or slaves in forced residence in Makkah. They realized that the man who is truly committed to Islam was a greater handicap to them than the loss of him altogether to the Muslim camp. Such a man would escape at the first opportunity without entering into the camp of Muhammad and, hence, without becoming an outlaw under the prescriptions of the Hudaybiyah Treaty. He would then wage a terrible war against the Makkans in which the Makkans had everything to lose and nothing to gain. Remembering too well that Muhammad had cut off the caravan road after his emigration to Madinah, the Quraysh feared that Abu Basir would do likewise. They therefore wrote to the Prophet asking him, in violation of the Hudaybiyah Treaty, to accept their fugitives into his camp, in order to keep the caravan route open. In the consequent negotiation, the Quraysh relinquished the privilege emphasized by Suhayl ibn'Amr so strongly, namely, that the Muslims of Quraysh who escape therefrom without approval of their masters or guardians be returned to Quraysh. Thus, the concession criticized by 'Umar ibn al Khattab and for the sake of which he revolted against Abu Bakr was dropped by request of the Quraysh. Muhammad then invited all the Muslims to enter Madinah, and the caravan route to al Sham became once more secure.

Muslim Women Emigrants

As for the Muslim women of Quraysh who escaped to Madinah, Muhammad had a different opinion. Umm Kulthum, daughter of 'Uqbah ibn abu Mu'ayt, escaped from Makkah to Madinah after the Hudaybiyah Treaty, and her two brothers 'Umarah and al Walid came to the Prophet demanding her return under terms of the Treaty. The Prophet refused, judging that the treaty did not apply to women and that if women called for assistance and shelter, their request could not be turned down. Furthermore, when a woman becomes a Muslim, she is no more legally tied to her husband who is an unbeliever. Dissolution of the bond of marriage is then automatic. On this point, the revelation is clear: "O Men who believe, if the women believers come to you for shelter, examine them, remembering that God knows the nature of their faith better than anyone. If you find them to be true believers, do not return them to the polytheists to whom they are no longer legitimate. Return to them that which they have spent and marry them if you wish; for there is no blame upon you if you do so, provided you give them their dowries. Do not hold to your matrimonial ties with women unbelievers, but ask them to return what you have spent and return to them what they have spent and separate yourselves from each other. That is the judgment of God and He wishes to see it observed among you. God is All-Knowing and All-Wise." [Qur'an, 60:10] Thus events confirmed Muhammad's wisdom, foresight, and deep political insight. History has indeed proved that the Treaty of al Hudaybiyah actually laid down a very important foundation for Islam's political career as well as for its spread throughout the world. That is the meaning of the clear victory God had promised.

Relations between Quraysh and Muhammad became quite peaceful and settled after the Treaty of al Hudaybiyah. Both parties felt secure. The Quraysh embarked on enlarging trade, hoping to recapture the losses which had resulted from the war with the Muslims in which the road to al Sham was cut. As for Muhammad, he embarked on a wider policy of mission, seeking to bring his message to all men in all corners of the earth and to lay down the foundations for the happiness and success of the Muslims throughout the Peninsula now that their security was guaranteed. Both these considerations enabled him to send his messengers to the kings in the surrounding empires and, especially after the Battle of Khaybar, to expel the Jews from the Arabian Peninsula altogether.