American economist Robert Samuelson recently made an interesting observation about the American society in his Newsweek column: "America's glories and evils are tightly fused together." Quoting sociologist Seymour Lipset, he asserts that America's economic vitality and progress come from the same source as do crime, family breakdown, inequality, and vulgarity. Freedom and individualism have fired economic advance, yet have also inhibited social control. But why the qualities that bring the best in a nation also should bring the worst in it? Is humanity doomed by having its vices and virtues so intricately mixed?
Samuelson does not probe the issue. Instead he seems to be happily resigned to it. "We are burdened as well as blessed by our beliefs," he says. Economics, we may be reminded, is the dismal science.Read more...
His charity was of various kinds. Sometimes he gave a gift; sometimes he borrowed something and repaid it generously; sometimes he bought a thing and paid more than the price to the seller; and sometimes he gave charity. He accepted gifts from other people but always gave more gifts in return for them.
Muhammad never said no to any request from anyone in his life. He used to say that he was only a distributor and a treasurer and that Allah was the Bestower of everything. Once a man came to him and saw his herd of goats stretching over a vast area. He requested help and Muhammad gave him the whole herd of goats. He went back to his people and told them to accept Islam, for Muhammad was so generous that there was no fear of poverty. Another man asked him for help when he had nothing to give, so he told the man to borrow on his behalf and he would repay the loan. `Umar, who was present, asked Muhammad whether Allah had not burdened him more than he could bear. The Prophet kept quiet. However, a man was present there who offered to help. Muhammad smiled with great joy at his offer.
Muhammad was so generous that he always gave something to anyone who asked him for help, but if he had nothing, he promised help later on. Sometimes it so happened that Muhammad purchased an article for himself, then gave it as a gift to the seller. Once he bought a camel from `Umar and straightaway gave it as a gift to `Umar’s son `Abdullah. Once he bought something from Jabir and gave it back to him as a gift.
Sometimes Allah blessed the food that the Prophet shared so that it multiplied to feed many. During one battle, there were 130 Companions with the Prophet. He bought one goat, slaughtered it and ordered its liver to be roasted. When it was ready, he distributed it among all the Companions and kept a share for those who were not present.
Whenever he received anything, he did not sit in peace until it was finished. Umm Salmah, the Prophet's wife, reported that one day Allah's Messenger came home looking disturbed. She asked him what the matter was. He replied that the seven dinars he had received the day before had remained on the bed until evening and had not been distributed. He did not rest until they were given away.
Abu Dharr reported that one evening he was walking with Allah's Messenger when he said, "Abu Dharr, if the mountain of Uhud were turned into gold for me, I would not like three nights to pass and one dinar still be left with me, excepting what I would leave for paying my debts." He would never rest until all the cash in the house was completely finished. Once the Prophet went home in a hurry after the prayer and then immediately came out again. The people were surprised, but he told them that he had remembered during the prayer that there was some gold in his house. He thought that he might forget and the gold might remain there all night. He went back home to ask that it might immediately be given in charity.
He always paid the debts of the dead and issued instructions to the effect that if anyone died leaving any debt, he should be informed of it so that he could pay it off.
Whenever Muhammad met any miserly person, he advised him to be more generous and charitable. Ibn `Abbas said that he heard Allah's Messenger say, "The believer is not the one who eats when his neighbor beside him is hungry," Abu Hurayrah reported Allah's Messenger as saying, "The believer is simple and generous, but the wicked person is deceitful and ignoble." In short, Muhammad was so generous and charitable that he never kept anything surplus for himself but gave all to those who came to him for help.
Principles of Success—
In the light of Seerah
By Maulana Wahiduddin Khan
It is a well-known fact that the Prophet of Islam (PBUH) was the supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle has called him. According to the Qur’an, he was a good example for all mankind. He has shown us the way of achieving supreme success in this world.
By studying the life of the Prophet we can derive those important principles which were followed by the Prophet. In short, the Prophet of Islam was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.
First Principle: To begin from the possible
This principle is well explained in a saying of Aishah. She said: "Whenever the Prophet had to choose between two options, he always opted for the easier choice." (Al-Bukhari)To choose the easiest option means to begin from the possible, and one who begins from the possible will surely reach his goal.
Second Principle: To see advantage in disadvantage
In the early days of Mecca, there were many problems and difficulties. At that time, a guiding verse in the Qur’an was revealed. It said: "With every hardship there is ease, with every hardship there is ease." (94:5-6).This means that if there are some problems, there are also opportunities at the same time. And the way to success is to ignore the problems and avail the opportunities.
Third Principle: To change the place of action
This principle is derived from the Hijrah. Hijrah was not just a migration from Mecca to Medina. It was to find a more suitable place for Islamic work, as history proved later on.
Fourth Principle: To make a friend out of an enemy
The prophet of Islam was repeatedly subjected to practices of antagonism by the unbelievers. At that time the Qur’an enjoined upon him the return of good for evil. And then, as the Qur’an added, "You will see your direst enemy has become your closest friend" (41:34).
It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet is a historical proof of this principle.
Fifth Principle: To turn minus into plus
After the Battle of Badr, about 70 of the unbelievers were taken as the prisoners of war. They were educated people. The Prophet announced that if any one of them would teach ten Muslim children how to read and write he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank. Here I shall quote a British orientalist who remarked about the Prophet of Islam: He faced adversity with the determination to wring success out of failure.
Sixth Principle: The power of peace is stronger than the power of violence
When Mecca was conquered, all of the Prophet’s direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet did not order to kill them. He simply said: "Go, you are free." The result of this kind behavior was miraculous. They immediately accepted Islam.
Seventh Principle: Not to be a dichotomous thinker
In the famous Ghazwa of Muta, Khalid bin Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was unproportionately outnumbered. When they reached Medina, some of the Muslims received them by the word "O Furrar" (O deserters!) The Prophet said "No. They are Kurrar" (men of advancement)."
Those Medinan people were thinking dichotomously, either fighting or retreating. The Prophet said no. There is also a third option, and that is to avoid war and find a time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.
Eighth Principle: To bring the battle in one’s own favorable field
This principle is derived from the Ghazwa of Hudaibiyya. At that time, the unbelievers were determined to engage Muslims in fighting, because obviously they were in an advantageous position. But the Prophet, by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non-Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.
Ninth Principle: Gradualism instead of radicalism
This principle is well-established by a hadith of Al-Bukhari. Aishah says that the first verses of the Qur’an were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in the Qur’an.This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.
Tenth Principle: To be pragmatic in controversial matters
During the writing of Hudaibiyyah treaty, the Prophet dictated these words: "This is from Muhammad, the Messenger of God." The Qurayshi delegate raised objections over these words. The Prophet promptly changed the word and ordered to write simply Muhammad, son of Abdullah.
These were the principles through which the Prophet of Islam gained that success which has been recognized by historians as the supreme success.
In the end, I would like to repeat those ten principles of success:
1. To begin from the possible
2. To see advantage in disadvantage
3. To change the place of action
4. To make a friend out of an enemy
5. To turn minus into plus
6. The power of peace is stronger than the power of violence
7. Not to be a dichotomous thinker
8. To bring the battle in one’s own favorable field
9. Gradualism instead of radicalism
10. To be pragmatic in controversial matters
Taken from: http://alrisala.org/Articles/prophet/success.htm