This article is an analysis of the state of the rulers and governments of the world today.
Allah T’ala says in the Holy Quran,
إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ وَمَن
يَكْفُرْ بِآيَاتِ اللّهِ فَإِنَّ اللّهِ سَرِيعُ الْحِسَابِ
3:19 The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account. Read more...
"By the grace of Allah, you are gentle towards the people;
if you had been stern and harsh-hearted, they would have dispersed from round
about you" The noble Qur'an, A'al-Umran(3):159
Even with all of his concerns and obligations, Muhammad (s.a.a.w.)
never became unmindful of his people. He had a special place in his heart for
each one of them and he was known among them for his soft-spokenness, his
generosity, his tolerance, and his friendliness.
He would joke with his companions, sit and talk with them,
play with their children and sit them on his knee. He would respond to the call
of the free man or the slave, or the young girl or the poor. He would visit the
sick on the opposite end of the city and he would attend their funerals. He
would accept the people's apologies and their excuses, and he was the most
humble among them.
Abdullah ibn Al-Haritha narrated:
"I have never seen anyone who smiled more continuously than
the Messenger of Allah (s.a.a.w.)" (Narrated by Al-Tirmathi)
Usamah ibn Zayd narrated:
"The daughter of the Prophet (s.a.a.w.) sent (a messenger) to
the Prophet (s.a.a.w.) requesting him to come as her child was dying. However, the
Prophet (s.a.a.w.) returned the messenger and told him to convey his greeting to her
and say: "Whatever Allah takes is for Him and whatever He gives is for Him.
Everything with Him has a limited fixed term (in this world) and so she should
be patient and hope for Allah's reward." She again sent for him, swearing that
he should come. The Prophet (s.a.a.w.) stood up, and so did Sa'id ibn Ubadah, Mu'ath
ibn Jabal, Ubay ibn Ka'ab , Zayd ibn Thabit and some other men. [When he
arrived,] the child was brought to Allah's Apostle (s.a.a.w.), his chest heaving. On
that the eyes of the Prophet (s.a.a.w.) began shedding tears. Sa'd said, "O Allah's
Apostle! What is this?" He replied, "It is mercy which Allah has lodged in the
hearts of His slaves, and Allah is merciful only to those of His slaves who are
merciful (to others)." (Narrated by Al-Bukhari)
Ibne Malik narrated that
"the Prophet (s.a.a.w.) used to mix with us (the children) to
the extent that he would say to a younger brother of mine, 'O abu-Umayr! What
did the Nughayr (a kind of bird) do?' " (Narrated by
Abu Dawood narrated that the Messenger of Allah would say:
"Let none of you transmit to me [evil news] about my
companions, for I like to meet with you with a pure heart"
Ibn Masood narrated that Muhammad (s.a.a.w.) said to a group he sent to teach and advise:
"Be lenient and do not make [this religion] difficult.
Bring glad tidings and do not repel"
AbuMalik al-Ash'ari said:
"The Messenger of Allah (s.a.a.w.) said: 'Cleanliness is half
of faith, and [saying] 'Praise be to God' fills the scale, and [saying] 'Glory
be to God' and 'Praise be to God' fill up what is between the heavens and the
earth, and prayer is a light, and charity is proof [of one's faith], and
patience is a brightness, and the Qur'an is a proof for or against you. All men
go out early in the morning and sell themselves, some setting themselves free
and others destroying themselves.' " (Narrated by
The Life of Prophet Muhammad
Taken, with some editorial changes, from Pickthall’s introduction to his translation of the Qur’an.
The Prophet’s Birth
The Ka`bah today
Muhammad, son of Abdullah, son of Abdul Muttalib, of the tribe of Quraysh, was born in Makkah fifty-three years before the Hijrah. His father died before he was born, and he was protected first by his grandfather, Abdul Muttalib, and after his grandfather’s death, by his uncle Abu Talib.
As a young boy he traveled with his uncle in the merchants’ caravan to Syria, and some years afterwards made the same journey in the service of a wealthy widow named Khadijah. So faithfully did he transact the widow’s business, and so excellent was the report of his behavior, which she received from her old servant who had accompanied him, that she soon afterwards married her young agent; and the marriage proved a very happy one, though she was fifteen years older than he was. Throughout the twenty-six years of their life together he remained devoted to her; and after her death, when he took other wives he always mentioned her with the greatest love and reverence. This marriage gave him rank among the notables of Makkah, while his conduct earned for him the surname Al-Amin, the “trustworthy.”Read more...
The Qur'an on Self-Discipline
Indeed, even if we were to limit ourselves to a discussion of only a portion of what the Qur'an contains by way of self-discipline and morality, much more would be needed than a mere chapter of a book. Suffice it to say, therefore, that no writing has ever called man to do the good works and elevated the virtuous life as the Qur'an has done; that no book has elevated the human soul to the level to which the Qur'an has raised it; and that no book has emphasized virtue, mercy, fraternity and love, cooperation and harmony, charity and kindness, loyalty and trustworthiness, sincerity and good intention, justice and forgiveness, patience and forbearance, humility and submission, virtue and goodness, the commandment to good and the forbiddance of evil with as much power, persuasion, and sublimity as the Qur'an has done. No book has ever spoken against weakness and fear, favoritism and jealously, hatred and injustice, lying and libel, avarice and prodigality, false witness and perjury, aggression and corruption, cheating, treason, and all vice as profoundly and persuasively as the revelation which came to the Arab Prophet. The reader will find no surah in the Qur'an in which the call to virtue, the commandment to good, the forbiddance of evil, and the pursuit of perfection are not central. Every surah raises the reader to the highest level of moral awareness and tension. Let us mark well God's statement regarding tolerance: "Respond to the evil deed with a good one . . . . The good deed is certainly not the equivalent of the evil one. Repel the evil deed with the good one. Instantly, your enemy will be transformed into a warm friend." [Qur'an, 23-96; 41:34] This toleration to which the Qur'an calls, however, does not proceed from weakness but from magnanimity of spirit, a will to compete in good deeds and to avoid lowly ones. God says: "And if you are greeted, respond with a better greeting or, at least, with the same." [Qur'an, 4:86] Further, God says: "And when you punish, inflict the same punishment as was meted out to you. But if you refrain out of patience, it is better for you." [Qur'an, 16:126] All these verses clearly establish that the Islamic call to tolerance is at the same time a call to virtue unspoiled by any weakness. It is indeed the consequence of a self-transcendence that is pure and unalloyed.
Tolerance from strength and virtue, to which the Qur'an calls, is founded upon brotherhood which Islam places at the root of its civilization and which it holds to be absolutely universal. Islamic brotherhood integrates justice and mercy without weakness or sufferance. It arises from equality in right, goodness and virtue, unaffected by utilitarian advantage. Under its aegis, the Muslim prefers his fellows to himself even though they be far inferior to him. He fears God and none other; consequently, the Muslim is the model of pride, dignity, and self-respect. And yet he is the model of humility and modesty. He is truthful and fulfills a covenant once he has entered into it. He is as patient when tragedy strikes as when he receives good fortune and new power. Faced with calamity, he thinks, feels, and prays "We are all God's, and to Him we shall all return." He never abases himself to anyone, and yet he has no false pride. God has protected him against avarice and stinginess when they are directed toward himself. He never reports falsely about God or about His servants; he never approves of adultery and always seeks to avoid transgression and crime. If he ever goes into a rage, he seeks God's mercy and forgiveness, sublimates his rage and fury, and forgives his offenders. He avoids suspicion, spying, and reporting secretly about his fellows. He does not violate the wealth of his fellows, nor allow the rulers to do so unjustly. He stands beyond jealousy, strategy, deceit, gossip, and every kind of misdemeanor.