Some selected verses from the Holy Qur'an about his life, status, morals and mannerscompiled by Siddiq Osman Noormuhammad
On one occasion when mother of the faithful, Aisha (radi-Allah Anha) was asked about the morals and manners of the Holy Prophet (p.b.u.h.), she replied: "His morals are the Qur'an." This meant that the Holy Prophet's actions and sayings were a practical commentary of the Holy Qur'an, or, in other words, the Holy Prophet was the embodiment of action based upon the Holy Qur'an.Read more...
[Taken from Introduction to Islam by Muhammad Hamidullah (Centre Culturel Islamique, Paris, 1969), with some changes to make it more readable. The changes are marked by pairs of brackets like around this paragraph.]
IN the annals of men, individuals have not been lacking who conspicuously devoted their lives to the socio-religious reform of their connected peoples. We find them in every epoch and in all lands. In India, there lived those who transmitted to the world the Vedas, and there was also the great Gautama Buddha; China had its Confucius; the Avesta was produced in Iran. Babylonia gave to the world one of the greatest reformers, the Prophet Abraham (not to speak of such of his ancestors as Enoch and Noah about whom we have very scanty information). The Jewish people may rightly be proud of a long series of reformers: Moses, Samuel, David, Solomon, and Jesus among others.Read more...
Allah T'ala says in the Holy Quran:
قُل لاَّ يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُواْ اللّهَ يَا أُوْلِي الأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ
(5:100) (O Messenger!) Say to them: "The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.'
From this basic discussion, the reader will realize that the socialism of Islam is not a socialism of capital and distribution but one founded upon. fraternity in the spiritual, moral, and economic spheres of life. If a person's iman is not regarded as complete until that person has wished .for his fellow that which he wishes for himself, it can be deduced safely that no iman is complete unless its subject has urged the feeding of the hungry and has spent privately and publicly of what God has provided, with a view to serving the commonweal. The more altruistic a person becomes, the closer he comes to realizing internal peace and happiness. If God has so constituted men that some stand above others in capacities and achievements, and if God has given of his bounty differently to whomsoever He chooses, it is certain that there will be no end to evil in this world until the young respects the older, the older shows mercy to the younger, the richer gives to the poorer, and all have done so purely for the sake of God and in praise of Him as well as of His bounty.
It is not necessary in this connection to give the details of the laws of inheritance, of wills, of contracts, trade, and other areas of the Qur'anic economic system. Even the briefest reference to any one of these topics, whether social or jurisprudential, would require many more chapters. It is sufficient to note that the contribution of Islam in any one of these fields is still unsurpassed by any other kind of legislation. Indeed, one can only react with surprise when he considers some of the details of this Islamic contribution-e.g., the command always to write down one's contracts unless it be a case of irreversible trade; the arbitration of disputes between husband and wife by representatives of either party in order to avoid dissolution of the marriage; the commandment to reconcile any two disputing factions within the state and to all the Muslims to fight that faction which resists the efforts, judgment or instrument of reconciliation. One is surprised at the novelty of such provisions of Islamic law. And when compared with the provisions of other bodies of law, one invariably reaches the conclusion that that legislation is indeed the highest which has sought to fulfill the Qur'anic principles. It should, however, surprise no one-considering that the foregoing principles regarding interest and Islamic socialism are the bases of the Qur'anic economic system and that this legislation is the highest that has ever been reached by man in any period-that Islamic civilization is not only truly worthy of mankind but is also the only one that can guarantee man's happiness.
Probable Western Objections
After reading our presentation of the bases and structure of Qur'anic civilization, some western writers may deem them too utopian to be fulfilled by man and, hence, not destined to endure even when :successfully realized. Such thinkers hold man to be motivated by fear and hope, prejudice and pressure, just like any other animal except that mail adds to his equipment the faculty of speech. To expect humanity to follow a system such as that provided by Islam for civilization is either impossible or extremely difficult. The utmost that we may expect in ordering the life of human society is the regulation of human passion and greed and the orientation of human fear and hope from the economic aspect alone. What is beyond these desiderata is beyond the capacity of human society. The Islamic system, formulated by the Qur'an and described in this chapter, did not survive in Islamic history beyond the days of the Prophet and his immediate successors. This phenomenon constitutes for these thinkers further proof of the utopian nature of that system and its not having enveloped the world. They cite this failure to survive and to spread itself over the world as proof of its unfitness.