Dr Zakir Naik Question and Answer Session

Dr Zakir Naik Question and Answer Session

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Dr Zakir Naik Urdu Question Answer Session Dr Zakir Naik Urdu Question Answer Session

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Washing of Kaaba 10th December 2011 (HD) Complete Video

Fasting Towards Purification FASTING

For Rodrigo Adem, Ramadan is a time of intense focus on Islam. He tries to spend as much time at the mosque as possible, reciting Quran and attending any study circle.

One of the things which helped him last Ramadan was to create a schedule around the 99 names of God. He chose three names per day, adding on one extra name on random days, and recited them 33 times after every obligatory prayer in order to both grasp and appreciate all the names in the blessed month. This had a liberating effect on him, enabling him to view ordinary things in a different light.

“I felt as if I understood the Oneness of God in a much more intimate way than I had in the past,” said Adem, 21. “I felt at home, powerless, and peaceful all at the same time. Like a human being who knew what he was created for, and had no doubt concerning his Lord.”

“When Ramadan is with us, I [also concentrate] on not allowing the rewards of my fast to be lost,” remarked Rodrigo Adem, of Madison, Wis. “I realize that fasting is more than just not eating. It is also about not getting angry, saying or thinking spiteful things about others, or looking at what’s unlawful. I view it as a time when I can really cleanse myself of all bad habits.”

All day, although he struggles to stay patient and avoid idle talk, he tries to keep his actions the same during Ramadan as in the other months. “[I feel] that I cannot put extra worship before my earthly responsibilities. I can’t use service to God as an excuse to slack on my duties,” opined Adem. “However, I do feel that God does give his servants energy for the day as He wishes. God can bestow upon you the ability to push yourself hard and achieve all your goals in Ramadan, as long as you strive for it.”

Zuha Ali remembers experiencing that almost 10 years ago, calling it her “best” Ramadan. “I was very focused and almost lost in another world. I felt like I just went through the motions of my worldly life but when it came time for prayers or Quran, I was rejuvenated and a whole person again,” Ali, of Sterling, Va., recalled.

After the early morning meal, she would spend two hours reading a chapter of the Quran along with the translation and commentary. Then, she would go to college and optimize her free time so that her evenings and nights would be spared for more worship.

“I did not sleep much that month but honestly, I did not feel the loss of sleep either. It was as if God were energizing me through Quran and prayer. It was indeed a beautiful month,” Ali, now 29, remarked.

With time, many changes have come to her life. “It was easier for me to devote myself that way (then) because I had no other responsibilities,” she said. “Now, as I care for my husband and son, and my house as well, it is not so easy to let go of everything and do what I did before,” she said.

Becoming a mother has meant that she was unable to fast regularly the last two years due to her medical condition during pregnancy and lactation. “It is important to remember that taking care of one’s family is also an act of devotion, and yet it should also be remembered that Ramadan only comes once a year, so we should try to do as much as we can,” Ali concluded.

Finishing the Quran and praying additional nightly prayers, either at home or in the mosque, are her typical personal goals for Ramadan. “At the beginning of the month, I find myself at the peak of spiritual energy. Unfortunately, as the month progresses, I find it harder to keep up with [my] goals,” Ali stated, mentioning that lagging behind in her reading of a chapter of Quran causes a dip in her spiritual drive and can break her cycle. “I know that this is a test from God, as the end of the month definitely carries more blessings just for this reason.”

In general, she makes a special effort to stay away from unlawful habits such as backbiting in Ramadan. “[I] just try to better my character during the month so that hopefully it will continue onwards in the months after Ramadan as well,” she said.

In fact, training one’s mind even as one faces worldly tasks and distractions is the true challenge of this blessed month. And, of course, the journey doesn’t end with the sighting of the moon for Eid – rather, it only begins, for no one can ever harvest the full benefit of Ramadan until they carry it with them throughout the year and onwards, feeling strengthened by its arrival each year of their remaining lives, God-Willing.

In that sense, Ramadan is all about beginnings – a training period for the mind, body and soul to harness important values and habits so that they embed themselves into one’s lifestyle.

Charity FIVE PILLARS OF ISLAM |

To the Qur’anic word Zakah and the meaning it conveys, there is no equivalent in any other language as far as we know. It is not just a form of charity or alms-giving or tax or tithe. Nor is it simply an expression of kindness; it is all of these combined and much more. It is not merely a deduction of a certain percentage from one’s property, but an abundant enrichment and spiritual investment. It is not simply a voluntary contribution to someone or some cause, nor a government tax that a shrewd clever person can get away with. Rather, it is a duty enjoined by God and undertaken by Muslims in the interest of society as a whole. The Quranic word Zakah not only includes charity, alms, tithe, kindness, official tax, voluntary contributions, etc., but it also combines with all these God-mindedness and spiritual as well as moral motives. That is why there can be no equivalent to the word Zakah because of the supreme originality of the Quran, the Divine Book of God.The literal and simple meaning of Zakah is purity. The technical meaning of the word designates the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries. But the religious and spiritual significance of Zakah is much deeper and more lively. So is its humanitarian and sociopolitical value. Here is an explanation of the far-reaching effects of Zakah:

1. Zakah purifies the property of the people with means and clears it from the shares which do not belong to it anymore, the shares which must be distributed among the due beneficiaries. When Zakah is payable, a certain percentage of the wealth should be distributed immediately in the right manner, because the owner no longer has moral or legal possession of that percentage. If he fails to do so, he is obviously retaining something which does not belong to him. This is corruption and plain usurpation from every point of view, moral and spiritual, legal and commercial. It means that the unlawfully retained percentage makes the whole lot impure and endangered. But, on the other hand, if the poor’s dividends are assorted and distributed among due beneficiaries, the remaining portions of the lot will be pure and decent. Pure capital and decent possessions are the first requisites of permanent prosperity and honest transactions.
2. Zakah does not only purify the property of the contributor but also purifies his heart from selfishness and greed for wealth. In return, it purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness; and it fosters in his heart, instead, good will and warm wishes for the contributor. As a result, the society at large; will purify and free itself from class warfare and suspicion, from ill feelings and distrust, from corruption and disintegration, and from all such evils.
3. Zakah mitigates to a minimum the sufferings of the needy and poor members of society. It is a most comforting consolation to the less fortunate people, yet it is a loud appeal to everybody to roll up his sleeves and improve his lot. To the needy it means that it is by nature an emergency measure and that he should not depend on it completely but must do something for himself as well as for others. To the contributor it is a warm invitation to earn more so that he can benefit more. To all parties concerned, it is, directly as well as indirectly, an open treasure for spiritual investment that compensates abundantly.
4. Zakah is a healthy form of internal security against selfish greed and social dissension, against the intrusion and penetration of subversive ideologies. It is an effective instrument in cultivating the spirit of social responsibility on the part of the contributor, and the feeling of security and belonging on the part of the recipient.
5. Zakah is a vivid manifestation of the spiritual and humanitarian spirit of responsive interactions between the individual and society. It is a sound illustration of the fact that though Islam does not hinder private enterprise or condemn private possessions, yet it does not tolerate selfish and greedy Capitalism. It is an expression of the general philosophy of Islam which adopts a moderate and middle but positive and effective course between the Individual and the Society, between the Citizen and the State, between Capitalism and Socialism, between Materialism and Spirituality.

Prayer FIVE PILLARS OF ISLAM |

Salat is the obligatory Muslim prayer, performed five times each day by every good Muslim.

God ordered Muslims to pray at five set times of day:

Salat al-fajr: dawn, before sunrise
Salat al-zuhr: midday, after the sun passes its highest
Salat al-’asr: the late part of the afternoon
Salat al-maghrib: just after sunset
Salat al-’isha: between sunset and midnight
All Muslims try to do this. Muslim children as young as seven are encouraged to pray.

Prayer sets the rhythm of the day

This prayer timetable gives Muslims the pattern of their day.

In Islamic countries, the public call to prayer, or Adhan , from the mosques sets the rhythm of the day for the entire population, including non-Muslims.

A Universal Muslim ritual

The prayer ritual, which is over 1400 years old, is repeated five times a day by hundreds of millions of people all round the world.

Carrying it out is not only highly spiritual, but connects each Muslim to all others around the world, and to all those who have uttered the same words and made the same movements at different times in Islamic history.

Prayers of body, mind and soul

The set prayers are not just phrases to be spoken. Prayer for a Muslim involves uniting mind, soul, and body in worship; so a Muslim carrying out these prayers will perform a whole series of set movements that go with the words of the prayer.

Muslims make sure that they are in the right frame of mind before they pray; they put aside all everyday cares and thoughts so that they can concentrate exclusively on God.

If a Muslim prays without the right attitude of mind, it as if they hadn’t bothered to pray at all.

“Woe to those who pray, but are unmindful of their prayer, or who pray only to be seen by people” [Qur'an 107:4-6]

Muslims don’t pray for God’s benefit

Muslims do not pray for the benefit of Allah. Allah does not need human prayers because he has no needs at all. Muslims pray because God has told them that they are to do this, and because they believe that they obtain great benefit in doing so.

Muslims pray direct to God

A Muslim prays as if standing in the presence of Allah. In the ritual prayers each individual Muslim is in direct contact with Allah. There is no need of a priest as an intermediary. (While there is a prayer leader in the mosque – the imam – they are not a priest, simply a person who knows a great deal about Islam.)

Praying in the mosque

Muslims can pray anywhere, but it is especially good to pray with others in a mosque. Praying together in a congregation helps Muslims to realise that all humanity is one, and all are equal in the sight of Allah.

Cleanliness

Before starting the prayer, a person is required to perform ablution (wash). It consists of washing his or her hands, face, head and feet. It is a condition of the prayer that one’s body, clothing and place of prayer are all clean and free from impurities. Impurities in this context refers mainly to bodily fluids such as urine, faeces, blood etc.

Who are Muslims? FIVE PILLARS OF ISLAM

The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others. Resources such as the 877 WHY ISLAM hotline can help address any questions on this process.

If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahada”, the testimony of faith, without further delay. The “Shahada” is the first and most important of the five pillars of Islam. With the pronunciation of this testimony, or “Shahada”, with sincere belief and conviction, one enters the fold of Islam.

THE TESTIMONY OF FAITH

English Translation

I bear witness that there is no deity worthy of worship except the One God, Allah, and I bear witness that Muhammad (peace be upon him) is the Servant and final Messenger of Allah.

Arabic Translation

Ash-hadu anla ilaha illal-Lahu Wahdahu la Sharika Lahu wa-ash-hadu anna Muhammadan abduhu wa rasuluhu.

The declaration of faith consists of two distinct parts, i.e., the absolute belief in the Unity of Allah (God) and the belief in the Holy Prophet Muhammad as a mortal human being and the Messenger of Allah.

Islam’s fundamental belief is the Unity of God. All other beliefs hang on this belief. Therefore the acknowledgement and ‘bearing witness’ of this is the key to the Muslim faith. Unless this is observed one cannot be a Muslim. A Muslim accepts Allah as the only God, and only Master, Lord and Ruler with no partner sharing in any way His Being, Powers and Attributes. He is One; He is Unique; He is not the father of any one, nor He has or had any father. He is Almighty and Self-Sustaining. He is there forever, and will be there forever.

The belief in the Prophet Muhammad (on whom be peace) as the servant and Messenger of Allah completes one’s faith. The Holy Prophet was the greatest of all the Prophets of Allah, yet he was only a human being with no share in Divinity. This is a very important belief that keeps Muslims from associating partners with Allah. This part of the Declaration of Faith reinforces the first part of Allah being the only Supreme Being with no partners and also establishes the absolute authority of the Holy Prophet as the Messenger of Allah, who must be obeyed as well in all the matters of faith. The Holy Prophet is the last prophet who brought us the last Book (the Holy Quran) to be followed. He lived among his people for a long time and his life is documented in utmost detail. He led his followers by example. The way he lived his life and admonished his followers to live their lives is called Sunnah of the Holy Prophet. The second part of the Declaration of Faith makes obeying and following the advice of the Prophet Muhammad equally important to the belief in absolute Unity of Allah. This declaration makes one to completely submit to the Will of Allah and that is why one who declares this belief is called a Muslim – meaning one who completely submits to the will of Allah.

Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet (pbuh) said, “Do you not know that accepting Islam destroys all sins which come before it?” (Saheeh Muslim). When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible. Allah has promised paradise for the people leaving this world with this testimony of faith.

Belief in One God

Every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with the word ‘Allah’. Allah is the personal name of the One True God. Nothing else can be called Allah. The term has no plural or gender. This shows its exclusivity when compared to the word ‘god’ which can be made plural, i.e. ‘gods’ or feminine, i.e. ‘goddess’. It is interesting to note that Allah is the personal name of God in Aramaic, the language of Jesus (p). The word Allah is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, who is similar to none and nothing is comparable to Him. The Prophet Muhammad (p) was asked by his contemporaries about Allah. The answer came directly from God Himself in the form of a short chapter of the Qur’an that is considered the essence of the Unity of God or the motto of monotheism. “Say: He is Allah, the One; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten, and there is none like unto Him.” [Al-Qur’an 112:1-4] 

Muslims worship the same God as that of Adam, Abraham, Moses and Jesus (peace be upon them all) and hence it is not surprising that there are so many similarities between the teachings of Christianity, Judaism and Islam.

Allah has described himself in the Quran through His Names and Attributes. Muslims try to appreciate their Lord by studying these Names and Attributes.

Belief in One God

Every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with the word ‘Allah’. Allah is the personal name of the One True God. Nothing else can be called Allah. The term has no plural or gender. This shows its exclusivity when compared to the word ‘god’ which can be made plural, i.e. ‘gods’ or feminine, i.e. ‘goddess’. It is interesting to note that Allah is the personal name of God in Aramaic, the language of Jesus (p). The word Allah is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, who is similar to none and nothing is comparable to Him. The Prophet Muhammad (p) was asked by his contemporaries about Allah. The answer came directly from God Himself in the form of a short chapter of the Qur’an that is considered the essence of the Unity of God or the motto of monotheism. “Say: He is Allah, the One; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten, and there is none like unto Him.” [Al-Qur’an 112:1-4] 

Muslims worship the same God as that of Adam, Abraham, Moses and Jesus (peace be upon them all) and hence it is not surprising that there are so many similarities between the teachings of Christianity, Judaism and Islam.

Allah has described himself in the Quran through His Names and Attributes. Muslims try to appreciate their Lord by studying these Names and Attributes.

Belief in Angels

Angels in Islam

Reality of Angels

In common folklore, angels are thought of as good forces of nature, hologram images, or illusions. Western iconography sometimes depicts angels as fat cherubic babies or handsome young men or women with a halo surrounding their head.

In Islam, they are real created beings who will eventually suffer death, but are generally hidden from our senses. They are not divine or semi-divine, and they are not God’s associates running different districts of the universe. Also, they are not objects to be worshipped or prayed to, as they do not deliver our prayers to God. They all submit to God and carry out His commands.

In the Islamic worldview, there are no fallen angels: they are not divided into ‘good’ and ‘evil’ angels. Human beings do not become angels after death. Satan is not a fallen angel, but is one of the jinn, a creation of God parallel to human beings and angels.

Angels were created from light before human beings were created, and thus their graphic or symbolic representation in Islamic art is rare. Nevertheless, they are generally beautiful beings with wings as described in Muslim scripture. Angels form different cosmic hierarchies and orders in the sense that they are of different size, status, and merit.

The greatest of them is Gabriel. Muhammad (pbuh) actually saw him in his original form. Also, the attendants of God’s Throne are among the greatest angels. They love the believers and beseech God to forgive them their sins. They carry the Throne of God, about whom the Prophet Muhammad, may the mercy and blessings of God be upon him, said:

“I have been given permission to speak about one of the angels of God who carry the Throne. The distance between his ear-lobes and his shoulders is equivalent to a seven-hundred-year journey.”
Angels do not eat or drink. The angels do not get bored or tired of worshipping God:

“They celebrate His praises night and day, nor do they ever slacken.” (Quran 21:20)

The Number of Angels

How many angels there are? Only God knows. The Much-Frequented House is a sacred heavenly sanctuary above the Kaaba, the black cube in the city of Mecca. Every day seventy thousand angels visit it and leave, never returning to it again, followed by another group.

The Names of Angels

Muslims believe in specific angels mentioned in the Islamic sources like Jibreel (Gabriel), Mika’eel (Michael), Israfeel, Malik – the guard over Hell, and others. Of these, Gabriel and Michael are also mentioned in the Bible.

Angelic Abilities

The angels possess great powers given to them by God. They can take on different forms. The Muslim scripture describes how at the moment of Jesus’ conception, God sent Gabriel to Mary in the form of a man:

“…Then We sent to her Our angel, and he appeared before her as a man in all respects.” (Quran 19:17)

Angels also visited Abraham in human form. Similarly, angels came to Lot to deliver him from danger in the form of handsome, young men. Gabriel used to visit Prophet Muhammad in different forms. Sometimes, he would appear in the form of one of his handsome disciples, and sometimes in the form of a desert Bedouin. Angels have the ability to take human forms in some circumstances involving common people.

Gabriel is God’s heavenly messenger to mankind. He would convey the revelation from God to His human messengers. God says:

“Say: whoever is an enemy to Gabriel – for he brings down the (revelation) to your heart by God’s will…” (Quran 2:97)

Tasks of the Angels

Some angels are put in charge of executing God’s law in the physical world. Michael is responsible for rain, directing it wherever God wishes. He has helpers who assist him by the command of his Lord; they direct the winds and clouds, as God wills. Another is responsible for blowing the Horn, which will be blown by Israafeel at the onset of the Day of Judgment. Others are responsible for taking souls out of the bodies at the time of death: the Angel of Death and his assistants. God says:

“Say: the Angel of Death, put in charge of you, will (duly) take your souls, then shall you be brought back to your Lord.” (Quran 32:11)

Then there are guardian angels responsible for protecting the believer throughout his life, at home or traveling, asleep or awake. Others are responsible for recording the deeds of man, good and bad. These are known as the “honorable scribes.” Two angels,Munkar and Nakeer, are responsible for testing people in the grave. Among them are keepers of Paradise and the nineteen ‘guards’ of Hell whose leader is named ‘Malik.’ There are also angels responsible for breathing the soul into the fetus and writing down its provisions, life-span, actions, and whether it will be wretched or happy. Some angels are roamers, traveling around the world in search of gatherings where God is remembered. There are also angels constituting God’s heavenly army, standing in rows, they never get tired or sit down, and others who bow or prostrate, and never raise their heads, always worshipping God.

In summary, the position in Islam is that angels are a grandiose creation of God, varying in numbers, roles, and abilities. God is in no need of these creatures, but having knowledge and belief in them adds to the awe that one feels towards God, in that He is able to create as He wishes, for indeed the magnificence of His creation is a proof to believers of the magnificence of the Creator.

From www.islamreligion.com

Belief in Judgement Day

n Islam, an individual’s life after death or their Hereafter, is very closely shaped by their present life. Life after death begins with the resurrection of man, after which there will come a moment when every human will be shaken as they are confronted with their intentions and deeds, good and bad, and even by their failure to do good in this life. On the Day of Judgment the entire record of people from the age of puberty will be presented before God. God will weigh everyone’s good and bad deeds according to His Mercy and His Justice, forgiving many sins and multiplying many good deeds. One who excels in goodness will be rewarded generously, whereas one whose evils and wrongs overweigh his good deeds will be punished. Those who emerge successful in this judgment will go to paradise and the doors of eternal bliss will be opened to them. Those who are condemned and deserve punishment will be sent to Hell – the abode of fire and torture.

“Those who disbelieve say: The Hour will never come unto us. Say: Nay, by my Lord, it is coming unto you surely. (He is) the knower of the unseen. Not an atom’s weight, or less than that or greater, escapes Him in the heavens or in the earth, but it is in a clear Record.That He may reward those who believe and do good works.For them are pardon and a rich provision. But those who strive against our revelations, challenging (Us), theirs will be a painful doom of wrath.”
[Al-Qur’an: 34: 3-5]

The Need to Believe in Life After Death

Belief in life after death has always been part of the teachings of the Prophets and is an essential condition of being a Muslim.Whenever we are asked to do something, it is our very nature to think about its benefits and its costs.We regard a useless action as unnecessary and are not prepared to waste our time doing it. Similarly, we are not very eager to avoid a thing that is harmless. The deeper our conviction about the usefulness of something, the firmer our response to it will be. The more doubtful we are about its usefulness, the more wavering and shaky would be our attitude.After all, why does a child put his hand in fire? Because he is not sure that fire burns. Why does he evade studying? Because he does not fully grasp the importance and benefits of education.

This Belief Divides People Into Three Categories

FIRST, there are those who do not believe in the Hereafter and regard life on this earth as the only life and nothing destroys them except time. Naturally, they judge something to be good if it produces desirable results and evil if it brings about undesirable results.

SECOND, there are those who do not deny the Hereafter, but they depend on the intercession or atonement of someone to absolve them of their sins. Among them are some who regard themselves as God’s chosen people, who will receive only nominal punishment, however grave their sins may be. This deprives them of the moral advantage, which they could have derived from their belief in the Hereafter. As a result their behavior becomes very much like that of those who deny the Hereafter.

THIRD, are those who believe in the Hereafter and do not delude themselves that they have any special relationship with God or that anyone can intercede on their behalf. They hold themselves accountable for their actions and their belief in the Hereafter becomes a great moral force. As a result they find a permanent guard, stationed within them, which cautions and admonishes them whenever they deviate from the right path. There may be no court to summon them, no policemen to apprehend them and no public opinion to pressure them. Instead the guard within them is ever alert and ready to remind them when they transgress.The consciousness of this inner presence makes them fear doing anything that is prohibited. Should they succumb to temptation and violate the law of God, they are ever ready to offer sincere regrets and to enter a firm contract with God not to repeat the same mistake in the future.

A person who is focused on successes or failures in this world alone will be concerned with the benefits and harms that come to him in this life only. He may be reluctant to do good deeds that have no worldly benefit. Similarly, he may not be prepared to stop doing awrong act that will not harm him in this world.

On the other hand, a person who believes in life after death would look upon all worldly gains and losses as temporary and would not put at stake eternal bliss for a transitory gain. Belief in the next world instills in one the desire to do well and avoid the wrong, however costly it may be in terms of worldly sacrifices.

“What! Do those who seek after evil ways think that We shall hold them equal with those who believe and do righteous deeds, – that equal with their life and their death? Ill is the judgment that they make. God created the heavens and the earth for just ends, and in order that each soul may find the recompense of what it has earned, and none of them be wronged.”
[Al-Qur’an 45:21]

There is a big difference in the way of life of the two types of people. For one, the idea of a good act may be limited to its value in this temporary life: for example gains in money, property, public recognition or similar things which give one position, power, reputation or worldly happiness.

Such things become the objectives of life and they may not deter one from pursuing cruel and unjust means in their achievement. In contrast, for a believer, all that pleases God is good and all that invokes His displeasure and wrath is evil. A good act for a believer will remain good even if it brings no personal benefit in this world.

A believer will be confident that God will reward him in the eternal life and that would be the real success. Similarly, they would not fall a prey to evil deeds merely for some worldly gain, for they would know that even if they escape punishment in this short worldly life, they would still have to answer to God.

True justice becomes apparent by believing in Life after Death.

God created people and made them responsible for their actions. In this world, we notice that the virtuous often live in a wretched state while the wicked often seem to have the good things in life.

Innocent people often suffer at the hands of exploiters and criminals, who seem to gain rather than suffer by their crimes in this world. If there were no future life in which the virtuous are rewarded and the vicious are punished, there would be no justice. There would be no point in creating people with a conscience and in sending Prophets to remind them of their responsibility.

“We shall set up scales of justice for the day of Judgment, so that not a soul will be dealt with unjustly in the least. And if there be (no more than) the weight of a mustard seed,We will bring it (to account): And enough are We to take account.”
[Al-Qur’an: 21:47]

God is the Most Just; He will establish justice among all His creatures and no one can escape from God. Islam, therefore, places great emphasis on having absolute assurance of the Hereafter.This assurance should be similar to the certainty we have in death (which can overcome us at any time). Therefore, striving to earn the pleasure of God becomes the objective of life.

Belief in Prophets

Prophethood is not unknown to heavenly revealed religions, such as Judaism and Christianity. In Islam, however, it has a special status and significance.

According to Islam, God (Allah) created man for a noble purpose: to worship Him and lead a virtuous life based on His teachings and guidance. How would man know his role and purpose of his existence unless he received clear and practical instructions of what Allah wants him to do? Here comes the need for prophethood. Thus God had chosen from every nation a prophet or more to covey His Message to people.

One might ask: How were the prophets chosen and who were entitled to this great honor? Here you will find the answers to these questions and more

Section on Prophet Muhammad (Peace Be Upon Him)

What they say about Prophet Muhammad (Peace Be Upon Him)
877 Why Islam informational brochure.

Last sermon of the Prophet Muhammad (Peace Be Upon Him).
delivered during the Hajj of Year 632 A.C

Muhammad (Peace Be Upon Him) – What manner of man was he ?

Biography by a Muslim
by Muhammad Hamidullah (Centre Culturel Islamique, Paris, 1969)

Biography by a Non-Muslim
by Prof. K. S. Ramakrishna Rao, Head of the Dept. of Philosophy (India)

Section on Prophet Jesus (Peace Be Upon Him)

Who was Jesus (Peace Be Upon Him)?

What do Muslims think about Jesus (Peace Be Upon Him)?

Father of the Prophets – Prophet Abraham (Peace Be Upon Him)

Click here to see a family tree of the Prophets

Miracle of Allah and Final Testament to Humankind

Miracle of Allah and Final Testament to Humankind

“The Qur’an: literally, “that which is often recited.” A web of rhythm and meaning, the words of which throb through Muslim worship and which, at every point in the believer’s life , break surface, sanctifying existence with the scent of eternity.” [Abdul Wadod Shalabi in "Islam - Religion of Life"]

The Qur’an represents the fountainhead of Divine guidance for every Muslim. Its revelation to the Prophet Muhammad (peace be upon him), and his practical implementation of the revelation, completed God’s blessing for humanity, in providing us with a belief and value system that is valid for all times.

The Qur’an confirms the revelations given to earlier Prophets, though these might not be accessible to us, in the form they were originally revealed. The most sublime poetry in any language, and a rational message that directly appeals to the human heart, have caused this Divine book to move nations and civilizations. It will continue to guide those who turn to God with a sincere heart, for all times.

The concept of worship in Islam

The concept of worship in Islam is misunderstood by many people including some Muslims. Worship is commonly taken to mean performing ritualistic acts such as prayers, fasting, charity, etc. This limited understanding of worship is only one part of the meaning of worship in Islam.

The traditional definition of worship in Islam is a comprehensive definition that includes almost everything in any individual’s activities.

The definition goes something like this: “Worship is an all inclusive term for all that God loves of external and internal sayings and actions of a person.” In other words, worship is everything one says or does for the pleasure of Allah. This of course, includes rituals as well as beliefs, social activities, and personal contributions to the welfare of society.

Islam looks at the individual as a whole. One is required to submit oneself completely to Allah, as the Qur’an instructed the Prophet Muhammad (p)1 to do: Say: “Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds. No partner hath He: this am I commanded, and I am the first of those who bow to His will.” [Al-Qur’an 6:162-163]

The natural result of this submission is that all one’s activities should conform to the instructions of the One God to whom the person is submitting. Islam being a complete way of life requires that its followers model every aspect of their life according to its teaching, religious or otherwise. This might sound strange to some people who think of religion as a personal relation between the individual and God, having no impact on one’s daily activities.

As a matter of fact, Islam does not think much of mere rituals when they are performed mechanically and have no influence on one’s inner self.

“It is not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and give Zakat, (obligatory annual charity), to fulfill the contracts which ye have made; and to be firm and patient, in pain and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.” [Al-Qur’an (2:177]

The deeds in the above verse are the deeds of righteousness and they are only a part of worship. The Prophet told us about faith, which is the basis of worship, that it “is made up of sixty and some branches: the highest of which is the belief in the Oneness of Allah. (i.e., there is no God but Allah) and the lowest in the scale of worship is removing obstacles and dirt from people’s way.”

The Prophet said: “Whoever finds himself at the nightfall tired of his work, God will forgive his sins.” Seeking knowledge is one of the highest forms of worship. The Prophet said, “seeking knowledge is a (religious) duty on every Muslim.” In another saying he said: “Seeking knowledge for one hour is better than praying for seventy years.” Social courtesy and cooperation are a part of worship when done for the sake of Allah as the Prophet told us:

“Receiving your friend with a smile is a type of charity and putting some water in your neighbor’s bucket is a charity.”

It is worth noting that even performing one’s duties is considered an act of worship. The Prophet told us that whatever one spends for his family is a type of charity. Kindness to the members of one’s family is an act of worship as is putting a piece of food lovingly in the mouth of one’s spouse, as the Prophet informed us. Not only this, but even the acts that we enjoy, when performed according to Divine instructions are considered acts of worship.

Thus Islam does not consider the sexual urge as inherently dirty or sinful. It is dirty and sinful only when it is satisfied outside the marital union of man and wife. The Prophet told his companions that they would be rewarded even for having sexual intercourse with their wives. The companions were astonished and asked: “How are we going to be rewarded for doing something we enjoy very much?” The Prophet asked them: “suppose you satisfy your desires illegally, don’t you think that you would be punished for that?” They replied, “Yes.” So, he said: “by satisfying it legally with your wives you are rewarded for it.”

It is clear that the concept of worship in Islam is comprehensive. It includes all positive activities of the individual. This of course is in agreement with the all-inclusive nature of Islam as a way of life. It regulates the human life on all levels: the individual, the social, the economic, the political and the spiritual. All activities are considered by Allah as acts of worship, if done in conformance to His guidance. This should lead us to seek Allah’s pleasure in our actions and always try to do them in the best possible manner, whether we are being watched or we are alone. There is always the permanent supervisor, Who knows, hears and sees everything and that is Allah.

Discussing the non-ritual worship in Islam first does not mean under-evaluating the importance of the ritual ones. Actually ritual worships, if performed in true spirit, elevate the individual morally and spiritually and enable one to perform one’s activities in all walks of life according to the Guidance of God . Among ritual worships, Salah (prayer) occupies the key position for two reasons. Firstly, it is the distinctive mark of a believer. Secondly, it prevents an individual from all sorts of abominations and vices by providing him chances of direct communication with his Creator five times a day, wherein he renews his covenant with God and seeks His guidance again and again.

Salah is the first practical manifestation of Faith and also the foremost of the basic conditions for the success of the believers:“Successful indeed are the Believers, those who humble themselves in their prayers.” [Al-Qur’an 23:1-2] The Prophet (p) further emphasized:“Those who offer their salah with great care and punctuality, will find it a light, a proof of their faith and cause for their salvation on the Day of Judgment.”

After Salah, Zakah (obligatory annual charity) is an important pillar of Islam. In the Qur’an, Salah and Zakah have mostly been mentioned together. Like Salah, Zakah is a manifestation of faith that affirms that God is the sole owner of everything in the universe and what men hold is a trust in their hand that God expects them to discharge.

In this respect Zakah is an act of devotion that, like prayer, brings the believer nearer to his Lord. Apart from this, Zakah is a means of redistribution of wealth in a way that reduces differences between classes and groups. It makes a fair contribution to social stability. By purging the soul of the rich from selfishness, and the soul of the poor from envy and resentment against society. It closes down the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich: it stands on a firmly established right.

Siyam (fasting during the day time of the month of Ramadan) is another pillar of Islam. The main function of fasting is to make a Muslim pure from “within”. By such purity, one promotes what is good, and shuns what is evil. The glorious Qur’an confirms, “O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint.” [Al-Qur’an 2:183]

In an authentic tradition, the Prophet reported Allah as saying, about the one who fasts: “He suspends eating, drinking, and gratification of his sexual passion for My sake.” Thus his reward is going to be according to God’s great bounty. Fasting awakens one’s conscience, and reminds an individual of the suffering of the less fortunate, and thus promotes a sense of sympathy and kindness to them.

Lastly, we come to Al-Hajj (pilgrimage to the House of God in Makka). This very important pillar of Islam manifests a unique unity, dispelling all kinds of differences. Muslims from all corners of the world, wearing the same dress, respond to the call of Hajj in one voice and language: Labbaik Alla humma Labbaik (Here I am at your service O Lord!). During Hajj there is a strict exercise of self-discipline, where not only sacred things are revered, but even the lives of plants and birds are made inviolable so that everything lives in safety:“Whoever honors the sacred Rites of Allah, for him it is good in the sight of his Lord…” [Al-Qur’an 22:30]

Pilgrimage gives an opportunity to all Muslims from all groups, classes, organizations, and governments from all over the Muslim world to meet annually in a great congress. The time and venue of this congress has been set by their one God. Invitation to attend is open to every Muslim. No one has the power to bar anyone. Every Muslim who attends is guaranteed full safety and freedom as long as he himself does not violate its safety.

Thus the concept of worship in Islam, encompasses every aspect of human life, and is central to the goal of freeing the individual as well as society, from the worship of created things to the worship of the Creator of all things. It is this concept of worship that humanity needs so desperately, and wherein lies the key to our collective salvation.

[Source : WAMY2 Series on Islam]

1 (p) here stands for “peace be upon him”
2 World Assembly of Muslim Youth

Articles of Faith ARTICLES OF FAITH

A Muslim believes in the following 6 articles of Faith

1.Belief in Allah, the Only God Worthy of Worship

A Muslim believes in ONE GOD, Supreme and Eternal, Infinite and Mighty, Merciful and Compassionate, Creator and Provider. God has no father or mother, no son or daughter. None is equal to Him. He is God of all humankind, not of a special tribe or race.

God is High and Supreme but He is very near to the pious thoughtful believers; He answers their prayers and helps them. He loves the people who love Him and forgives their sins. He gives them peace, happiness, knowledge and success. God is the Loving and the Provider, the Generous, and the Benevolent, the Rich and the Independent, the Forgiving and the Clement, the Patient and the Appreciative, the Unique and the Protector, the Judge and the Peace. God’s attributes are mentioned in the Quran.

God creates in humans the mind to understand, the soul and conscience to be good and righteous, the feelings and sentiments to be kind and humane. If we try to count His favors upon us, we cannot, because they are countless. In return for all the great favors and mercy, God does not need anything from us, because He is Needless and Independent. God asks us to know Him, to love Him and to enforce His law for our benefit and our own good.

2. Belief in Messengers and Prophets of God

A Muslim believes in all the Messengers and Prophets of God without any discrimination. All messengers were mortals, human beings, endowed with Divine revelations and appointed by God to teach mankind. The Holy Quran mentions the names of 25 messengers and prophets and states that there are others. These include Adam, the first Prophet, and include Noah, Abraham, Ishmael, Isaac, Moses, Jesus and Muhammad, the last of the Prophets (peace be upon them all). The key message brought by all Prophets was the same; to believe in One God and not to associate partners with Him, to stay away from sins and to lead a life devoted to earning God’s pleasure.

3. Revelations and the Quran

A Muslim believes in all scriptures and revelations of God, as they were complete and in their original versions. Muslims believe in the original scriptures that were given to previous messengers; for example David received the Zabur (Psalms), Moses the Torah and Jesus the Injeel (Gospel). However, the previous scriptures do not exist today in the original form in which they were revealed.

The Quran is the last testament in the series of divine revelations from God, and Muslims recite and turn to for guidance in all aspects of their life. It comprises the unaltered and direct words of God, revealed through the Angel Gabriel, to the final Prophet, Muhammad (pbuh) some 1400 years ago. The Quran is unique because it is the only revealed book that exists today in the precise form and content in which it was originally revealed. The Quran is unrivalled in its recording and preservation. The astonishing fact about this scripture is that it has remained completely unchanged over the past fourteen centuries, a fact that is attested to by both non-Muslim and Muslim scholars alike. There are no versions of the Quran and every copy in the world remains identical, word for word in its original language Arabic. Muslims to this day continue to emphasize the importance of memorizing the Quran word by word, as a whole or in part, recognizing that it is the Speech of God and not a book written by Muhammad (pbuh) himself.

4. The Angels

Angels are a creation of God. They are purely spiritual and splendid beings that require no food or drink or sleep. They have no physical desires or material needs. Like other creations of God, Angels spend their time worshiping God. In contrast to human beings, Angels do not have free Will – they can only obey God and do not have the ability to disobey Him. Each Angel is charged with a certain duty. Angels cannot be seen by the naked eyes.

5.The Day of Judgment

A Muslim believes in the Day of the Judgment. This world as we know it will come to an end, and the dead will rise to stand for their final and fair trial. On that day, all men and women from Adam to the last person will be resurrected from the state of death. Everything we do, say, make, intend and think are accounted for and kept in accurate records. They are brought up on the Day of Judgment.

One who believes in life after death is not expected to disobey God. They will be ever-conscious that God is watching all their actions and the angels are recording them.

People with good records will be generously rewarded and warmly welcomed to Paradise. People with bad records will be fairly punished and cast into Hell. The real nature of Heaven and Hell are known to Allah only, but they are described by Allah in familiar terms in the Quran.

If some good deeds are seen not to get full appreciation and credit in this life, they will receive full compensation and be widely acknowledged on the Day of Judgment. If some people who commit sins, neglect God and indulge in immoral activities seem superficially successful and prosperous in this life, absolute justice will be done to them on the Day of Judgment. The time of the Day of Judgment is known by God alone.

6. Predestination

A Muslim believes in the ultimate Knowledge and Power of God to plan and execute His plans. Allah is Wise, Just, and Loving, and whatever He does must have a good motive, although we may fail sometimes to understand it fully. The believer should have strong faith in God, recognizing that their own knowledge is limited and their thinking is based on individual consideration. In contrast, the Knowledge of God is limitless and He plans on a universal basis. Humans should think, plan and make sound choices and then put their trust in God. If things happen as they want they should praise God. If things do not happen as they want they should still praise God, recognizing that He knows best what is good for the affairs of mankind.

What is Islam? ISLAM

The word Islam means voluntary “Submission” or “Surrender” to the Will of God. It derives from the root word “salam,” meaning peace.

In the Quran, God defines that the only purpose for which He created mankind is to Worship Him. Islam recognizes that humankind has free choice in whether to obey or disobey God, but ultimately we will be held accountable to God in the next life for the choices that we make in this life.

God sent Prophets to teach mankind how to worship Him; starting with Adam, including Noah, Abraham, Moses, Jesus and the last of the messengers, Muhammad (peace be upon them all). The Islamic position is that all of these prophets came with the same message, that there is no deity worthy of worship except the One True God, known in Arabic as Allah.

Islam recognizes the close relationship between the body and soul. Whereas the body originates from the earth and has a defined period of life on this earth, the soul originates from God and does not die. Islam encourages the individual to focus on keeping the soul healthy, through the remembrance, obedience and worship of God. There should be a correct balance in strengthening the soul and not over-indulging with the pleasures of the body. Islam is a natural way of life that encourages one to give due attention to their relationship with God and His creation. Islam teaches that it is through the doing of good deeds and seeking the pleasure of God that souls find true happiness and peace. It is in this context that the word Islam derives from the root word “salam,” or peace.

Muhammad’s Prophet hood MUHAMMAD

PROPHETHOOD: ITS NATURE AND NECESSITY

You can see that God has most graciously provided man all that he needs in this universe. Every new-born child arrives in the world endowed with eyes to see, ears to hear, nose to smell and breathe, hands to touch, feet to walk, and mind to think and ponder. All those potentialities, powers, and faculties that a man needs or can need are most carefully provided and marvelously set in his tiny body. Every minute requirement is foreseen and Provided for. Nothing, which he needs, is left out.

Similar is the case with the world he lives in. Everything essential for life is provided here in abundance air, light, heat, et cetera. The child, on opening his eyes, finds his food in the mother’s breast. Parents love him instinctively and in their has been Implanted an irresistible urge to look after him, to bring him up and to sacrifice their all for his welfare. Under the sheltering care of his system of sustenance the child grows to maturity and in every stage of his life obtains From nature all that he needs. All the material conditions of survival and growth are provided for and he finds that the whole universe is at his service and is serving him on every turn and pass.

Furthermore, man is blessed with all those powers, capacities, and faculties-physical, mental, and moral -which he requires in his struggle for life. Here God has made a wonderful disposition. He has not distributed these gifts to men strictly equally. Their equal distribution would have made men totally independent of each other and marred the possibilities of mutual care and co-operation. Thus although mankind as a whole possesses all that is needed, yet in between men capacities are distributed unequally and sparingly. Some possess physical strength and prowess, others distinguish them selves for their mental talents. Some are born with greater aptitude for arts, poetry, and philosophy, some possess sharpness of tongue, some others military acumen, commercial intelligence, mathematical keenness, scientific curiosity, literary observation, philosophic disposition, etc. These special aptitudes make a man distinct and enable him to grasp even those intricacies which elude the grip of the common man. These insights, aptitudes. and talents are the gifts of God. They are incarnated in the nature of those men whom God has destined to be thus distinguished. They are mostly inborn and cannot be acquired merely be education and training.

Careful reflection upon this disposition of God’s gifts also reveals that the talents have been distributed amongst men in a marvelous way. Those capacities which are essential for the general maintenance of human culture have been endowed to the average human beings, while those extraordinary talents which are required only to a limited extent are given only to a small number of people. The number of soldiers, peasants, artisans, and workers is large; but military generals, scholars, statesmen, and intellectuals are comparatively fewer. Similar is the case with all professions, with all the arts and crafts of culture. The general rule seems to be: higher the capacity and greater the genius, the lesser the number of people who possess them. Super geniuses, who leave an indelible mark on human history and whose achievements guide humanity for ages, are few and far between. Their number is still less.

Here we are faced with another question: Is the fundamental need of human culture confined to the need of experts and specialists in the fields of law and politics, science and mathematics, engineering and mechanics, finance and economics and the like, or does it also need men who may show man the Right Path-the way to God and salvation? Other experts provide man with the knowledge of all that is in the world and of the ways and means to use that, but there must be someone to tell man the purpose of creation and the meaning of life itself. What man himself is and why has he been created? Who has provided him with all the powers and resources and why? What are the proper ends of life and how are they to be achieved? What are the proper values of life and how can they be attained? This is the most cardinal need of man and unless he knows this he cannot erect the edifice of culture on sound foundations and cannot succeed in life here and hereafter. And our reason refuses to believe that God Who has provided man with even the most trivial of his requirements would ignore to provide for this greatest, most paramount and most vital need. Nay, it can never be so. And it is not so. While God has produced men of distinction in arts and sciences. He has also raised men with deep vision, pure intuition, and highest faculties to know and understand him. To them, He Himself revealed the way of godliness, piety, and righteousness. He gave them the knowledge of the ends of life and values of morality and entrusted them with the duty to communicate the Divine Revelation to other human beings and to show them the Right Path. These men are the Prophets and Messengers of God.

The prophets distinguish themselves in the human life is not in accordance with his ideal. Neither his word nor his deed is prompted by any self-interest. He suffers for the good of others, and never makes others for his own good. His whole life is an example of truth, nobleness, purity of nature, high thinking, and the most exalted form of humanity. His character is without any blemish and even the minutest scrutiny fails to reveal any flaw in his life. And all these facts, all these attributes, make it evident that prophet of God and faith must be reposed in him.

When it becomes quite clear that such and such a person is the true prophet of God, the natural dictate of this realization is that his words should be accepted, his Instructions followed, and his orders. Obeyed. It is quite unreasonable to accept a man as God’s true prophet, and yet not to believe in what he says or not to follow what he ordains; for your very acceptance of him as God’s prophet means that you have acknowledged that what he says is from God, and that whatever he does is in accordance with God’s Will and pleasure. Now, disobedience to him is the disobedience of God-and disobedience of God leads to nothing but ruin and devastation. Therefore, the very acceptance of the prophet makes it incumbent on you to bow to his instructions and accept them without any demur whatsoever. You may not be able fully to grasp the wisdom and usefulness of this or that order, but the every fact that an instruction has emanated from the Prophet is sufficient guarantee for its truth, and there can be no room for doubt or suspicion. Your inability to understand it is no reason for its having flaw or defect; for a common man’s understanding is not flawless. It has its own limitations and they cannot be ignored altogether. It is evident that one who dos not know some art thoroughly cannot understand it subtleties, but such a person would be a fool to eject what an expert says, merely on the plea that he himself dose not fully understand the expert, It is noteworthy that in every important worldly affair an expert is needed for advice, and when you turn to the expert you thereafter trust his advice and entirely depend upon it. You rather surrender your own right of judgment and inference and follow him honorably. Every ordinary man cannot be a master in all arts and crafts of the world. The proper way for an average human being is to do what he can and, in respect of things he cannot do, to use all his wisdom and shrewdness in finding out the proper man to guide and help him, and after finding out such a man to accept his advice and follow him. When you are sure that a certain person is the best man available for your purpose, you solicit his advice and guidance, and have complete trust in him. To interfere with him at every step and say, “Make me understand it before you proceed any further,” is evidently imprudent. When you engage a solicitor in any legal case, you do not interfere with him on every turn and pass. You rather have faith in him and follow his advice. For your medical treatment you go to the doctor and follow his instructions. You neither poke your nose in medical matters nor test your skill in logic by debating with the doctor. This is the proper attitude in life. So must be done in case of religion. You need the knowledge of God; you require to know the mode of life according to God’s pleasure; and you possess no means for obtaining this knowledge. It is incumbent upon you, therefore, to look for a true prophet of God; and you will have to use utmost care, discernment, and sagacity in your search for him, for if you choose a wrong man for a true prophet, he will put you on the wrong track. If, however, after properly weighing and measuring all considerations, you decide definitely that a certain person is really God’s prophet, then you must trust him completely and obey all his instructions faithfully.

Now it is clear that the Right Path for man is that and that alone which the prophet declares to be so and the correct way of life that only which he informs us to be from God. From this one can easily understand that to have faith in the prophet and to obey and follow him is absolutely necessary for all men, and that a man who puts aside the prophet’s instructions and himself tries to carve out a way for himself, deviates from the Right Path and surely goes astray.

In this matter man guilty of strange errors. There are men who admit the integrity and truthfulness of the prophet, but do not repose Iman (faith) in him, nor do they follow him in the affairs of their life. Such men are not only Kafirs, but also behave in an imprudent and unnatural way: for not to follow the prophet after admitting him to be true means that one knowingly follows untruth. And what folly can be greater than that !

Some people declare, We do not need a prophet for our guidance and we can ourselves find out the way to truth. this too is a faulty view. You have probably learnt geometry, and you know that between two points there can be only one straight line, and all other lines must be crooked or will fail to touch the in point in view. The same is the case with way the to truth, which, in the Language of Islam, is called sirat-i-mustaqeem (the Straight Path). This path begins from man and goes straight up to God, and this Path can evidently be one only one; all other paths would be aberrations and will lead astray. Now this Straight path has been indicated by the Prophet, and there is and can be no straight oath besides that. The man who ignores that path and seeks other errands is only a dupe of his own imagination. He chooses a way and imagines it to be right, but he soon finds himself entangled and is lost in the mazes and meandering created by his own fancy. What can you think of a person who has lost his way and when a good man shows him the right one, he definitely ignores the guidance, declaring, “I will not take your guidance nor accept the way you have shown to me, but I will myself grope in this unknown region and try to reach the object of my search, in my own way”? This, in the presence of the clear guidance of the prophets, is sheer stupidity. If everybody tries to start UP again from the scratch, it would be gross waste of time and energy. We never do so in the field of sciences and arts; why here?

This is a common error, and even a little reflection reveals its flaws and weaknesses. But if you go a little deeper into the matter, you will notice that a person who denies to have faith in the true prophet cannot at all find any way straight or otherwise to reach God. This is so because a man who refuses to believe the advice of a truthful man adopts such a perverse attitude that the vistas of truth become estranged from him and he becomes a victim of his own obstinacy, arrogance, bias, and perversity.

Often this refusal is because of false arrogance, or blind conservatism and obstinate adherence to the way of the forefathers, or slavery of the lower desires of the self, whose gratification becomes impossible by submission to the teachings of the prophets. If a man is engrossed in any of the above conditions, the Path to truth becomes closed to him. He like a jaundiced person cannot look upon things in the uncolored light of reality. Such a man cannot find out any road to salvation. On the other hand, if a man is sincere and truth-loving and if he is not slave to any of the above complexes, the road to reality becomes paved for him, and there is absolutely no ground for him to refuse to believe in the prophet. nay, he finds in the teachings of the prophet the very echo of his own soul and discovers himself by discovering the prophet.

And, above all, God Himself raises the true prophet. It is He who has sent him UP to mankind to convey His message to His people. It His Command to repose faith in the prophet and to follow him. Thus, one who refuses to believe in God’s Messenger actually refuses to follow God’s Commandments and becomes a rebel. There is no denying the fact that one who refuses to acknowledge the authority of the viceroy of a sovereign actually refuses the authority of the sovereign himself. This disobedience turns him into a rebel. God is the Lord of the universe, the true Sovereign, the King of kings, and it is the bounden duty of every man to acknowledge the authority of His Messengers and Apostles and to obey them as His accredited prophets. And one who turns away from the Prophet of God is surely a kafir, be he a believer God or a disbeliever.

BRIEF HISTORY OF PROPHETHOOD

Now let us cast a cursory glance at the history of prophethood Let us see how this long chain began, how it gradually unfolded itself and finally culminated in the prophethood of the last of the prophet, Muhammad (peace be upon him).

The human race began from one man: Adam. It was from him that the family of man grew and the human race multiplied. All human beings born in this world have descended form that earliest pair: Adam and Eve.1 History and religion are agreed on this point. Scientific investigations about the origin of man too do not show that originally different man came into being, simultaneously or at different points of time, in different parts of the world. Most of the scientists also conjecture that one man would have been brought into existence first and the entire human race might have descended from the same one man.

Adam, the first man on earth, was also appointed as the first Prophet of God. He revealed His religion-Islam to him and enjoined him to convey and communicate it is him descendants: to teach them that Allah is One, the Creator, the Sustainer of the world that He is the Lord the universe and He alone should be Worshipped and obeyed; that to Him they will have to return one day and to Him alone they should appeal for help; that they should live good, pious, and righteous life in accordance with God’s pleasure and that if they did so they would be blessed by God with goodly reward, and if they turned away from Him and disobeyed Him they would be losers here and in the hereafter and would be severely punished for this disbelief and disobedience.

Those of Adam’s descendants who were good trod the right path shown to them by him, but those who were bad abandoned their father’s teachings, and gradually drifted away into devious ways. Some began to worship the sun, the moon, and the stars; others took to the worship of trees, animals, and rivers. Some believed that air, water, fire health, and all the blessings and forces of Nature were each under the control of a different god and that each one of them should be propitiated by means of worship. In this way ignorance gave rise to many forms of polytheism and idolatry, and scores of religions were formulated. This was the age when Adam’s progeny had spread fairly over the globe, and formed different races and nations. Every nation had made a different religion for itself, each with formalities and rituals of its own. God the one Lord and Creator of mankind and the universe was altogether forgotten. Not only that; Adam’s descendants forgot even the way of life which God had revealed for them and which their great progenitor had taught them. They had followed their own devices. Every kind of evil evil custom grew, and all sorts of notions of ignorance spread them. They began to err in discerning right from wrong: many evils began to be considered right and many right things not only ignored but dubbed as wrong.

At this stage God began to raise prophets among every people, who preached Islam to them. Each one reminded his people of the lesson they had forgotten. They taught them God-worship, put an end to idol-worship and the practice of shirk, i.e. associating other deities with God, did away with all customs of ignorance, taught them the right way of living in accordance with God’s pleasure, and gave them life-giving laws to be followed and enforced in society. God’s true Prophets were raised in all countries: in every land and people. They all possessed one and the same religion the religion of Islam. No doubt, the methods of teaching and the legal codes of different Prophets were a little different in accordance with the needs and the stage of culture of the people among whom they were raised. The particular teachings of each Prophet were determined by the kind of evils which he faced and endeavored to eradicate. The methods of reform differed as it suited to fight different notions and ideas. When the people were in the primitive stages of society, civilization and intellectual development, their laws and regulations were simple; they were modified and improved as the society evolved and progressed. These differences were, however, only superficial and apparent. The fundamental teachings of all the religions were the same, i.e. belief in the unity of God, adherence to a life of piety, goodness and peace, and belief in the life after death with its just mechanism for reward and Punishment.

Man’s attitude to words God’s Prophets has been strange. First he maltreated the Prophets and refused to listen and accept their teachings. Some of the Prophets were expelled from their lands; some were assassinated; some, in face of the people in difference, continued preaching the whole of their lives, and hardly won more than a few followers. In the midst of harassing opposition, derision, and indignity to which they were perpetually subjected, these Apostles of God, however, did not cease to preach. Their patient determination at last succeeded: their teachings did not remain without effect. Large groups of people and nations accepted their message, and were converted to their creed. The erring tendencies of the people, born of centuries of persistence in deviation, ignorance, and malpractice, now took another form. Though during the lives of their Prophets they accepted and practiced their teachings, yet after their death they introduced their old distorted notions in to their religions, and altered the Prophet’s teachings. They adopted quite novel methods of worshipping God; some even took to the worship of their Prophets. Some made the Prophets the incarnations of God; some made their Prophets the sons of God; some associated their Prophets with God in His Divinity. In short, man’s varied attitudes in this respect were a travesty of his reason and a mockery of himself; he made idols of those very persons whose holy mission was to smash idols to pieces. By intermixing religion, custom and rituals of ignorance, baseless and false anecdotes and man-made laws, man so changed and Perverted the ideology of the Prophets that after the lapse of centuries it became a hotchpotch of the real and the fictitious and the teachings of the Prophets were lost in a conglomeration of fictions and perversities so much so that it become impossible to distinguish the grain from the chaff. And, not content with this corruption of the Prophet, they further attached fictitious anecdotes and unworthy traditions to the lives of their Prophets and so polluted their life histories that a real and reliable account of their lives becomes impossible to be discerned. Despite these corruption by the followers, in the work of the Prophets has not been altogether in vain. Among all nations, in spite of all interpolation and alteration, some traces of Truth have survived. The idea of God and of the life after death was definitely assimilated in some form or other. A few principles of goodness, truth goodness and morality were commonly admitted throughout the whole world. The Prophets, thus, prepared the mental attitude of their respective People in such a way that a universal religion could be safely introduced a religion, which is quite in consonance with the nature of man, which embodies all that was good in all other creeds and societies, and which is naturally and commonly acceptable to the entire mankind.

As we have said above, in the beginning separate Prophets used to appear among different nations or groups of People, and the teachings of each Prophet were meant specially and specifically for his each people. The reason was that at that stage of history, nations were situated separately and were so cut off from each other that one was bound up within the geographical limits of its own territories and the facilities for mutual intercourse were just non-existent. In such circumstances it was very difficult to propagate a common World Faith with its accompanying system of the life of this world. Besides, the general conditions of the early nations were widely different from one another. Their ignorance was great, and among the different Peoples it had given different forms to their moral aberration and distortions of Faith. It was, therefore, necessary that different Prophets be raised to preach the Truth to them and win them over to God’s ways to gradually eradicate evils and aberrations; to root out the ways and modes of ignorance and teach them to Practice the noblest Principles of simple, Pious, and righteous life, and thus train and bring them up in the arts and crafts of life. God alone knows how many, and developing him mentally, morally, and spiritually. Anyhow, man continued to make Progress and at last the time came when he grew from his infancy, and entered the age of maturity.

With the progress and spread of commerce, industry, and arts, intercourse was established between nations. From China and Japan, as the distant lands of Europe and Africa, regular routes were opened both by sea and land. Many people learnt the art of writing; knowledge spread. Ideas began to be communicated from one country to the other and learning and scholarship began to be exchanged. Great conquerors appeared, extended their conquests far and wide, established vast empires, and knit many different nation under one Political system. Thus nations came closer and to one another, and their differences became less and less.

It became Possible under these circumstances that one and the same faith, envisaging a comprehensive and all-embracing way of life, catering to the moral, spiritual, social, cultural, political, economic, and all other needs of man and embodying both religious and seculars elements be sent by God for the entire mankind. More than two thousand years ago mankind had attained caliber that it all seemed to crave for a universal religion. Buddhism, though it consisted only of some moral principles and was not a complete system of life, emerged from India, and spread as far as Japan and Mongolia on one side, and to Afghanistan and Bokhara on the other. Its missionaries traveled far and wide in the world. A few centuries later, Christianity appeared. A although the religion taught by Jesus Christ (peace be upon him) was none but Islam, his followers reduced it into a hotchpotch called Christianity, and even this overt and Israelis religion was spread in the far- off places of Persia and Asia Minor and info the distant climes of Europe and Africa. From these events it is clearly inferred that the conditions of mankind in that age a demanded a common religion for the whole human race and they were so prepared for it that when they found no complete and true religion in existence, they began to propagate among the nations the prevalent religions, howsoever defective, incomplete, or unsatisfying they might be.

At such a crucial stage of human civilization, when the mind of man was itself craving for a world religion, a Prophet was raised in Arabia for the whole world and for all nations. The religion he was given to propagate was again Islam-but now in the form of a complete and full-fledged system, covering all aspects of individual and material life of man. He was made a Prophet for the entire human race and was deputed to propagate his mission to the whole world. He was Muhammad the Prophet of Islam (Peace be upon him).

The Prophethood of Muhammad

If we cast a glance at the world at the atlas, we find that the other country could have been more suitable for the much needed world religion than Arabia. It is situated right in the middle of Asia and Europe is not far away from it. At the time of Mohammed’s appearance the central part of Europe was inhabited by civilized and culturally advanced nations; and thus these people were more or less at about the same distance from Arabia as were the people of India. This fact gave Arabia a central position.

And look at the history of that era and you will find that no other people were more suited for the endowment of this prophethood than the Arabs Great nations of the world had been struggling hard for world supremacy, and in this long struggle and incessant strife, they had exhausted all their resources and vitality. The Arabs were a fresh and virile people. The so-called social progress had produced bad habits among the advanced nations, while among the Arabs no such social organization existed, and they were, therefore, free form the inactivity, debasement and indulgences arising out of luxury and sensual satiety. The pagan Arabs of the fifth century had not been affected by the evil influence of the artificial systems and civilization of the great nations of the world. They processed all the good human qualities, which the people untouched by the ‘social progress’ of the time, ought to possess. They were brave, fearless, generous, faithful to their promises, lovers of freedom, and were Politically independent -not subject to the hegemony of the imperial Powers. They lived a very simple life, and were strangers to the life of luxury and indulgence. No doubt, there were certain undesirable aspects of their life as well, as we shall maintain later on, but the reason for the existence of such aspects was that for thousands of years no prophet had risen among them, nor had there appeared a reformer who might have civilized them and purged their moral life of all evil impurities. Centuries of free and independent life in sandy deserts had bred and nourished extreme ignorance among them. Nor had there appeared a reform who might have civilized them and purged their moral life of all evil impurities. Centuries of free and independent life in sandy deserts had bred and nourished extreme ignorance among them. They had, therefore, become so hard-hearted and firm in their traditions of ignorance that to make them human was not the task of an ordinary man. At the same time, however, they did possess a capacity that fi some person of extraordinary powers were to invite them for reform and gave them a noble ideal and a complete program they would accept his call and readily rise to act effectively for the achievement of such a goal, and spare no strife for or sacrifice in the cause. They would be prepared to face without the least scruple even the hostility of the entire world in the cause of their mission. And verily it was such a young, forceful, and virile people that were needed for disseminating the teachings of the World Prophet: Muhammad (Peace be upon him)

And then look to the Arabic language. If you study that language and fathom deep into its literature, you will be convinced that there is no other language than Arabic which is more suited to give expression to high ideals, to explain the most delicate and subtle problems of Divine knowledge, and to impress the heart of man and mould it into God’s submission. Small phrases and brief sentences express a world of ideas, and at the same time they are so forceful that they steal into the heart, their every sound moves man to tears and ecstasy. They are so sweet that it is felt as if honey were being poured into the ears; they are so full of harmony that every fiber of the listener’s body is moved by their symphony. It is such a rich and powerful language that was needed for the Quran, the Great Word of God. It was, therefore, the manifestation of God’s great wisdom that He chose the land of Arabia for the birth place of the World Prophet. Let us now see how unique and extraordinary was the blessed personality chosen by God for the mission of the World Prophet.

MUHAMMAD’S PROPHETHOOD: A RATIONAL VINDICATION

If one were to close one’s eyes and imagine oneself in the world of 1400 years ago, one would find that it was a world completely different from ours, having not even the least semblance to the rough and tumble that we find around ourselves. How few and far between were the opportunities for the exchange of ideas! How limited and undeveloped were the means of communication! How little and meager was man’s knowledge! How narrow was his outlook! How enveloped was he in superstition and wild and sophisticated ideas!

Darkness held the sway. There was only a faint glimmer of learning, which could hardly illumine the horizon of human knowledge. There was neither wireless nor telephone, neither television nor cinematography. Railways and motor cars and airplanes were undreamed of, and printing presses and publishing concerns were unknown. Hand-written books or copyists alone supplied whatever scanty literary material was there to be transmitted from generation. Education was a luxury, meant only for the most fortunate, and educational institution were every few and between.

The store of human knowledge was scanty, man’s out look was narrow, and his ideas of man things were confined to his limited surroundings. Even a scholar of that age lacked in certain respects the knowledge possessed by a layman of today, and the most cultured person was less refined than our own man in the street. Indeed, humanity was steeped in ignorance and superstition. Whatever light of learning there was seemed to be fighting a losing battle against the darkness prevailing all around. What are considered to be matters of common knowledge today could hardly be acquired in those days even after years of calculated thought and patient research. People used to undertake hazardous journeys and spent a whole lifetime in acquiring that modest information which is everybody’s heritage in the present age of learning. Things, which are classed as ‘myth’ and ‘superstition’ today, were the unquestionable truths of that age. Acts, which we now regard as heinous and barbarous, were then the order of the day.

Methods whish appear obnoxious to our moral sense today constituted the very soul of morality, and one different way of life also. Incredulity had assumed such mighty proportions and had become so wide- so read that people refused to consider anything as lofty and sublime unless it the garb of the supernatural, the extraordinary, the uncanny, and even the untenable. They had developed such an inferiority complex that they could never imagine a human being to possess a godly soul and the saint to human.

ARABIA-the Abyss of Darkness

In that benighted era, there was a territory where darkness lay heavier and thicker. The neighboring country of Persia, Byzantium and Egypt possessed a glimmer of civilization and a faint light of learning. But Arabia could receive no share from their cultural Influences. It stood isolated, cut off by vast oceans of sand. Arab traders plodding great distances, which took them months, carried their wares to and from these countries, but they could hardly acquire any grain of knowledge on their journeys. In their own country, they did not have a single educational institution or library. None seemed to be interested in the cultivation and advancement of knowledge. The few who were literate were not educated enough to have anything to do with the existing arts and sciences. They did possess a highly developed language capable of expressing the finest shades of human thought in a remarkable manner. They also possessed a literary taste of high order. But the study of the remnants of their literature reveals how limited was their knowledge, how low was their standard of culture and civilization, how saturated were their minds with superstitions, how barbarous and ferocious were their thoughts and customs, and how uncouth and degraded were their moral standards and conceptions.

It was a country without a government, every tribe claimed sovereignty and considered to be an independent unit. There was no law except the law of the jungle. Loot, arson, and murder of innocent and weak People was the order of the day. Life, Property, and honor were constantly at stake. Different tribes were al ways at daggers drawn with one another. Any trivial incident was enough to cause blaze out in ferocious fury, which sometimes even developed into a countywide conflagration ceaselessly continuing for several decades. Indeed, a Bedouin could not understand why he should let off a person of another tribe, whom, he thought, he had every right to kill and plunder.

What ever nations they had of morals, culture, and civilization, were primitive and uncouth. They could hardly discriminate between pure and impure, lawful and unlawful, civil and uncivil. Their life was wild, their methods were barbaric. They reveled in adultery, gambling and drinking. Loot and plunder was their motto, murder and rapine their very habits. They would stand stark naked before each other without any qualms of conscience. Even their womenfolk would become nude at the ceremony of circumambulating the Ka’ba. Out of sheer foolish nations of Prestige, they would bury their daughters alive lest anyone should become their son-in-law, They would marry their stepmothers after the of their fathers. They were ignorant of even the rudiments of everyday routine of eating, dressing, and washing.

As regards their religious beliefs, they suffered from the same evils, which were playing havoc with the rest of the world.

They worshipped stones, trees, idols, stars, and spirits: in short, everything conceivable except God. They did not know anything about the teaching of the Prophets of old. They had an idea that Abraham and Ishmael were their forefathers, but they know next to nothing about their religious preaching and about the God Whom they worshipped. The stories of ‘Ad and Thamud were to be found in their folklore, but they contained no traces of the teachings of Prophets Hud and Sail. The Jews and the Christians had transmitted to them certain legendary folktales relating to the Israelite Prophets. They presented a harrowing picture of those noble souls. Their teachings were adulterated with the figments of their own imagination and their lives were tarred black. Even today, an idea can be had of the religious conceptions of those people by casting a cursory glance at those Israelite traditions which Muslim commentators of the Quran have conveyed to us. Indeed, the picture which has been presented there of the institution of prophethood and of the Israelite Prophets is the very antithesis of all that those noble followers of truth had stood for.

The Savior is Born

In such a Dark Age and in such a benighted country a man is born. In his very childhood his parents die and, a few years later, the sad demise of his grandfather also occurs. Consequently, he is deprived even of that scant training and upbringing which an Arab child of his time could get. In his boyhood he tends he flock of sheep and goats in the company of Bedouin boys. When of age, he takes to commerce. All his association and all his dealings are with the Arabs alone condition has just been described. Education has not even touched him; he is completely unlettered and unschooled. He never gets a chance to sit in the company of learned of learned man, for such men were totally non-existent in Arabia. He dose have a few opportunities to go out of his country, but those journeys are confined to Syria and are nothing more than the usual business trips undertaken by Arab trade caravans. If he men there or has the occasion to observe any aspects of culture and civilization, those random meeting and stray observations cannot be given any place in the making of his personality. For such things can never have that profound influence on anyone which may lift him to tally out of his environment transform him completely, and raise him to such heights of originality and glory that there remains no affinity between him and society he is born. Nor can they be the means of the acquisition of that profound and vast knowledge which may transform an unlettered Bedouin into a leader not only of his own country and age but of the world at large and of all ages to come. Indeed, whatever the measure of the intellectual and cultural influence of those journeys one might suppose, the fact remains that they could in no case impart to him those conception and principles of religion, ethics, culture, and Civilization which were to tally nonexistent in world of those days, and they could in no way create that sublime and perfect pattern of human character which was nowhere to be found in those days.

Diamond in a Heap of Stones

We may now look at the life and work of this noble man in the context not only of the Arabian society but also of the entire world as it stood in that period.

He is totally different form the people among whom he is born and with whom he passes his youth and early manhood, attaining finally his full stature. He never tells a lie. His whole nation is unanimous in testifying to his truthfulness. Even his worst enemies never accuse him of telling a lie on any occasion whatsoever during his entire life. He talks politely and uses obscene and abusive language. He has a charming personality and winsome manners with him.

In his dealings with the people he always follows the principles of justice and fair play. He remains in trade and commerce for years, but he never enters into any dishonest transaction. Those who deal with him in business have full confidence in his integrity. The entire nation calls him “Al-Ameen”(the Truthful and the Trustworthy). Even his enemies deposit their costly belongings with him for safe custody and he scrupulously fulfils their trust. He is the very embodiment of midst of a society which is immodest to the core. Born and bred among a people who regard drunkenness and gambling as virtues, he never touches alcohol and never indulges in gambling. His people are uncouth, uncultured and unclean, but he personifies in himself the highest culture and the most refined aesthetic outlook. Surrounded on all sides by heartless people, he himself has a heart overflowing with the milk of human kindness. He helps the orphans and widows. He is hospitable to travelers. He harms no one; rather, he goes all out to suffer hardships for others’ sake. Living among those for whom war is bread and butter, he is such a lover of peace that his heart melts for them when they take up arms and cut each other’s throats. He keeps aloof form the feuds of his tribe, and is foremost in bringing about reconciliation. Bred up in an idolatrous race, he is so clear-minded and possesses such a pure soul that he regards nothing in the heavens and the earth worth worshipping except the One True God. He dose not bow be fore any created thing and dose not partake of the offerings made to idols, even in his childhood. Instinctively he hates all kinds of worship of all creatures and beings besides God. In brief, the towering and radiant personality of this man in the midst of such a benighted and dark environment, may be likened to a beacon-light illumining a pitch-dark night or to a diamond shining in a heap of dead stones.

A Revolution Comes

After spending a great part of his life in such a chaste, pure, and civilised manner there comes a revolution in his being. He feels fed up with the darkness and ignorance massed around him. He wants to swim clear of the horrible sea of ignorance, corruption, immorality, idolatry and disorder which surround him on all sides. He finds everything around him out of harmony with his soul. He retires to the hills, away from the hum and drum of habitations. He spends days and night in perfect seclusion and meditation. He fasts so that his soul and his heart may become purer and nobler still.

He muses and ponders deep. He is in search of a light which might melt away the encompassing darkness. He wants to get hold of that power with which he might bring about the downfall of the corrupt and disorderly world of his day and lay the foundations of a new and better world.

Lo! A remarkable revolution comes over his person. All of a sudden his heart is illuminated with the Divine light, giving him the power he had yearned for. He comes out of the confinement of his cave, goes to the people, and addresses them in the following strain:

“The idols which you worship are a mere sham. Cease to worship them from now on ward. No mortal being, no star, no tree, no stone, no spirit, is worthy of human worship. Therefore, bow not you heads in worship before them. The entire universe with everything that it contains belongs to God Almighty alone. He alone is the Creator, the Nourisher, the Sustainer, and, consequently, the real Sovereign before Whom all should bow down and to whom all should pray and render obedience. Thus worship Him along and obey only His commands. Loot and plunder, murder and rapine, injustice and cruelty-all the vices in which you indulge are crimes in the eyes of God. Leave your evil ways. He hates them all. Speak the truth. Be just. Do not kill anyone. Do not rob anyone. Take your lawful share. Give that is due to other in a just Manner. You are human beings and all human beings are equal in the eyes of God. None is born with the slur of shame on his face, nor anyone has come into the world with the mantle of honor hung around his neck. He alone is high and honored who is God-fearing and pious, true in words and deeds. Distinctions of birth and glory of race are no criteria greatness and honor. One who fears God and dose good deeds is the noblest. One who fears God and does good deeds is the noblest of human beings. One who is shorn of love of God and is steeped in bad manners is doomed. There is an appointed day after your death when you shall have to appear before your Lord. Your shall be called to account for all your deeds, good or bad, and you shall not be able then to hide anything. They whole record of life shall be an open book to Him. You fate shall be determined by your good or bad-actions. In the court of the true Judge-the omniscient does not arise. You shall not be able to bribe Him. No consideration will be given to your pedigree or parentage. True faith and good deeds alone will stand you in good stead at that time. He who will be fully equipped with them shall take his abode in the Heaven of eternal happiness; while one devoid of them shall be cast in the fire of Hell.”

This is the message with which he comes. The ignorant nation turns against him. Abuses and stones are showered at his august person. Every conceivable torture and cruelty is perpetrated on him. And this continues not for a day or tow but uninterruptedly for thirteen long troublesome years. At last he is exiled. But he is not given respite even there. He is tormented in various ways in his abode of refuge. The whole of Arabia is incited against him. He is persecuted and hounded down continuously for full eight years there. He suffers it all, but doses not budge an inch from the stand he has taken. He is resolute firm and inflexible in his purpose and stand.

Why all that Enmity?

One might inquire: how is it that his nation became his sworn enemy? Was there any dispute about gold and silver or other worldly possessions? Was it due to any blood feud? Did he ask for anything from them? No! The whole enmity was based on the fact that he had asked them to worship the One True God and to lead a life of righteousness, pity, and goodness. He had preached against idolatry and the worship of other beings besides God and had denounced their wrong ways of life. He had cut at the roots of priest craft. He had inveighed against all distinctions of high and low between human beings, and had condemned the prejudices of clan and race as sheer ignorance; and he wanted to change the whole structure of society which had been handed down to them from time immemorial. In their turn, his countryman told him that the principles of his mission were hostile to their ancestral traditions and asked him either to up or to bear the worst consequences.

One might ask: what for did he suffer all those hardships? His nation offered to accept him as their king and to lay all the riches of the land at his feet if only he would leave preaching his religion and spreading his message. But he chose to refuse the tempting offers and to suffer for his cause, instead. Why? Was he to gain in any way if those people became pious and righteous?

Why was it that he cared not a jot for riches and luxury, kingship and glory, and ease and plenty? Was he playing for some higher material gains so that these blessings sank into insignificance in comparison with them? Were those so tempting that he could elect to go through fire and sword and bear tortures of the soul and torments of the body with equanimity for years? One has to ponder over it deeply to find an answer.

Can anyone ever imagine a higher example of self-sacrifice, fellow-feeling and kind-heartedness towards his fellow-beings that a man may ruin his own happiness for the good of others, while those very people for whose betterment he is striving his utmost should stone him, no quarter even in his exile, and that, in this all, he should refuse to refrain from striving for their will-being?

Can any insincere person undergo so much suffering for a false cause? Can any dishonest speculator and visionary exhibit such firmness and determination for his ideal as to stick to his guns to the very last and remain unruffled and unperturbed in the face of dangers and tortures of every conceivable description when a whole country rises up in arms against him?

This faith, this perseverance, and this resolution, with which he led his movement to ultimate success, is, therefore, an eloquent proof of the supreme truth of his cause. Had there been the slightest touch of doubt and uncertainty in his heart, he could never have been able to brave the storm which continued in all its fury for twenty-one long years.

This is one side of the revolution wrought in his being. The other is even more wonderful and remarkable.

A Changed Man at Forty-Why?

For forty years he lived as an Arab among Arabs. In that long period he was not known as a statesman, a preacher, or an orator. None had heard him imparting gems of wisdom and knowledge as he began to do hereafter. He was never seen discoursing upon the principles of metaphysics, ethics, law, politics, economics, and sociology. Not to speak of being a great general, he was not even known as an ordinary soldier. He had uttered no word about God, the Angels, the revealed Book, the early prophets, the bygone nations, the Day of Judgment, the Life after, Death, Hell and Heaven. No doubt he possessed an excellent character and charming manners, and was highly cultured; yet there was nothing so deeply striking and so radically extraordinary in him which could make men expect something great and revolutionary from him in future. He was know among his acquaintances as a sober, calm, gentle, law-abiding citizen of good nature. But when he came out of the cave with a new message he was completely transformed.

When he began preaching his Message the whole of Arabia stood in awe and wonder and was bewitched by his wonderful eloquence and oratory. It was so impressive and captivating that his worst enemies were afraid of hearing it, lest it should penetrate deep into the recesses of their hearts or the very marrow of their beings and carry them off their feet and make them bid goodbye to their old religion and culture. It was so matchless that the whole legion of Arab poets, preachers, and orators of the highest caliber failed to bring forth its equivalent in beauty of language and splendor of diction when he threw the challenge to his opponents to put their heads together and produce even a single line like the one he recited.

His All-embracing Message

Along with this, he now appeared before his people as a unique philosopher, a wonderful reformer, a renowned molder of culture and civilization, an illustrious politician, a great leader, a judge of the highest eminence and an incomparable general. This unlettered Bedouin, this dweller of the desert, spoke with such learning and wisdom the like of which none had said before and none could say after him. He expounded the intricate problems of metaphysics and theology. He delivered speeches on the principles of the decline and fall of nations and empires, supporting his thesis by the historical data of the past. He reviewed the achievements of the old reformers, passed judgments on the various religions of the world, and gave verdicts on the differences and disputes between nations. He taught ethical canons and principles of culture. He formulated such laws of social culture, economic organization, group conduct, and international relations that even eminent thinkers and scholars can grasp their true wisdom only after life-long research and vast experience of men and thing. Their beauties, indeed, unfold themselves progressively as man advances in theoretical knowledge and practical experience.

This silent and peace-loving trader who had never handled a sword before, who had no military training, who had but once participated in a battle and that also just as a spectator, turned suddenly into such a brave soldier that he did not even once retreat in the fiercest battles. He become such a great general that he conquered the whole of Arabia in nine years, at a time when the weapons of war primitive and the means of communication poorest. His military acumen and efficiency developed to such a high pitch and the military spirit which he infused and the military training which he imparted to motley crowd of Arabs (who had no equipment worth the name) wrought such a miracle that within a few years they overthrew the two most formidable military powers of the day and became the masters of the greater part of the then known world.

This reserved and quiet man who, for full forty years, never gave indication of any political Interest or activity, appeared suddenly on the stage of the world as such a great political reformer and statesman that, without, the aid of radio and wireless and press, he brought together the scattered inhabitants of a desert of twelve hundred thousand square miles, -a people who were warlike, ignorant, unruly, uncultured, and plunged in internecine tribal warfare-under one banner, one law, one religion, one culture, one civilization, and one form of government.

He changed their modes of thought, their very habits and their morals. He turned into the cultured, the barbarous into the civilized, the evildoers and bad characters into pious, God-fearing, and righteous persons. Their unruly and stiff-necked natures were transformed into models of obedience and submission to law and order. A nation which had not produced a single great man worth the name for centuries gave birth, under his influence and guidance, to thousands of noble souls who went forth to far-off corners of the world to preach and teach the principles of religion, morals and civilization.

He accomplished this feat not through any worldly lure, oppression or cruelty, but by his captivating manners, his endearing moral personality, and his convincing manners, his endearing moral personality, and his convincing teaching. With his noble and gentle behavior he befriended even his enemies. He captured the hearts of the people with his unbounded sympathy and the milk of human kindness. He ruled justly. He did not swerve from truth and righteousness. He did not oppress even his deadly enemies who were after his life, who had pelted him with stones, who had turned him out of his native place, who had pitched the whole of Arabia against him nay, not even those who had chewed raw the liver of his dead uncle in a frenzy of vengeance. He forgave them all when he triumphed over them. He never took revenge from anyone for his personal grievances or the wrongs perpetrated on his person.

In spite of the fact that he became the ruler of his country, he was so selfless and modest that he remained very simple and sparing in his habits. He lived poorly, as before, in his humble thatched mud-cottage. He slept on a mattress, wore coarse clothes, ate the simplest food of the poor, and sometimes went without any food at all. He used to spend whole nights standing in prayer before his Lord. He came to the to the rescue of the destitute and the penniless. He felt not the least humility in working as a laborer. Till his last moments there was not the slightest tinge of kingly pomp and show or hauteur of the high and the rich in him. Like an ordinary man he would sit and walk with people and share their joys and sorrows. He would so mix up and mingle with the crowd that a stranger, an outsider, would find it difficult to point out the leader of the people and the ruler of the nation from the rest of the company.

In spite of his greatness, his behavior with the humblest person was that of an ordinary human being. In the struggles and endeavors of his whole life he did not seek any reward or profit for his own person, not left any property for his heirs. He dedicated his all to Millat. He did not ask his adherents to earmark anything for him or his descendants, so much so that he forbade his progeny from receiving the benefit of Zakat (or poor-tax), lest his follower at any future time may dole out the whole share of Zakat to them.

His Contribution to Human Thought

The achievements of this great man do not end here. In order to arrive at a correct appraisal of his true worth one has to view it in the background of the history of the world as a whole. That would reveal that this unlettered dweller of the desert of Arabia, who was born in the ‘dark ages’ some 1400 years ago, was the real pioneer of the modern age and the true leader of humanity. He is not only the leader of those who accept his leadership but of those also who do not acclaim him as such: even of those who denounce him! the only difference being that the latter are unaware of the fact that his guidance is still imperceptibly influencing their thoughts and their actions and is the governing principle of their lives and the very spirit of the modern times.

It was he who turned the course of human thought from superstition-mongering, love for the unnatural and the inexplicable, and monasticism towards rational approach, love for reality, and a pious, balanced worldly life. It was he who, in a world which regarded only supernatural happenings as miracles and demanded them for the verification of the truth of a religious mission, inspired the urge for rational proof and the faith in them as the criterion of truth. It was he who opened the eyes of those who had been accustomed till then to look for the signs of God in the natural phenomena. It was he who, in place of baseless speculation, led human beings to the path of rational understanding and sound reasoning on the basis of observation, experiment, and research. It was he who clearly defined the limits and functions of sense perception, reason, and intuition. It was he who brought about a rapprochement between the spiritual and the material values. It was he who harmonized Faith with Knowledge and Action. It was he who created the scientific spirit with the power of religion and who evolved true religiosity on the basis of the scientific spirit.

It was he who eradicated idolatry, man-worship and polytheism in all forms so thoroughly and created such a firm faith in the Unity of God that even those religions which were based entirely on superstitions and idolatry were compelled to adopt a monotheistic theme. It was he who changed the basic concepts of ethics and spirituality. To those who believed that asceticism and self- annihilation alone formed the standard of moral and spiritual purity –that purity could not be achieved except by running away from worldly life, disregarding all the urges of the flesh and subjecting the body to all types of tortures-it was he who showed the path or spiritual evolution, moral emancipation, and attainment of salvation through active participation in the practical affairs of the world around them.

It was he who brought home to man his true worth and position; those who acknowledged only a God incarnate or a son of God as their moral preceptor or spiritual guide were told that a human being like them having no pretension to Godhead could become the vicegerent of God on earth; those who proclaimed and worshipped powerful personages as their gods were made to understand that their false lords were mere. It was he who stressed the point that no person could claim holiness, authority, and kingship as birthright and that none was born with the stigma of untouchability, slavery, or serfdom on his person. It was he and his teaching which inspired the thoughts of the unity of mankind, equality of human beings, true democracy and real freedom in the world.

Leaving aside this realm of thought and moving a bit further one will find countless practical results of the leadership of this unlettered person firmly impressed on the laws and ways of the world. So many principles of good behavior, culture and civilization, purity of thought and deed, which are prevalent in the world today, owe their origin to him. The social laws which he gave have infiltrated deep into the structure of human social life, and this process continues up to this day. The basic principles of economics which he taught have ushered in many a movement in world history and hold out the same promise for the future. The laws of governance which he formulated brought about many an upheaval in the political notions and theories of the world and continue to assert their influence even today. The fundamental principles of law and justice which bear the stamp of his genius have influenced to a remarkable degree the administration of justice in the courts of nations, and form a perpetual source of guidance for all legists to come. This unlettered Arab was the first person who set on foot for the first time practically the whole framework of international relations, and regulated the laws of war and peace. For no one had previously even the remotest idea that there could be an ethical code of war also and that relation between different nations could be regulated on the ground of common humanity.

The Greatest Revolutionary

In the cavalcade of world history the sublime figure of this wonderful person towers so high above all the great men of all times who are famous as heroes of nations, that they appear to be dwarfs when contrasted with him. None of them possessed a genius capable of making any deep impression on more than one or two aspects of human life. Some are the exponents of theories and ideas but are deficient in practical action. Some others are men of action but suffer from paucity of knowledge. Some are renowned as statesmen only; others are masters of strategy and maneuvering. Some have concentrated on one aspect of social life in a manner that other aspects have been overlooked. Some others have devoted their energies to ethical and spiritual verities but have ignored economics and politics. Some other have taken to economics and politics, but neglect morals and the spiritual side of life. In short, one comes across heroes who are adepts and experts in one walk of life only. His is the only example where all the excellences have been blended into one personality. He is a philosopher and a seer and also a living embodiment of his own teachings. He is a great statesman as well as a military genius. He is a legislator and also a teacher of morals. He is a spiritual luminary as well as a religious guide. His vision penetrates every aspect of life and there is nothing which he touches and does not adorn. His orders and commandments cover a vast field from the regulation of international relations down to the habits of everyday life like eating, drinking, and cleanliness of the body. On the foundations of his theories he established a civilization and a culture and produced such a fine equilibrium in the conflicting aspects of life that there is to be found not even the slightest trace of any flaw, deficiency, or incompleteness. Can anyone out any other example of such a perfect and all-round personality?

Most of the famous personalities of the world are said to be the products of their environment. But his case is unique. His environment seems to have played no part in the making of his personality. It also cannot be proved that historically his birth synchronized with the order of things in Arabia at that time. What one can say at the most is that the circumstances in Arabia cried aloud for the appearance of such a person who could weld together the warring tribes into one nation and lay the foundation of their economic solidarity and well-being by bringing other countries under their sway-in short, a national leader who would have all the traits of an Arab of those days and, through cruelty, oppression, bloodshed, deceit, and hypocrisy, or by any other fair or foul means, could have enriched his own people, and left a kingdom as a heritage for his successors. One cannot prove any other crying need of the history of Arabia of that time.

What one can say at the most in the light of Hegel’s philosophy of history or Marx’s historical materialism is that the time and environment demanded the emergence of a leader who could create a nation and build up an empire. But the Hegelian or Marxian philosophy cannot explain how such an environment could produce a man whose mission was to teach the best morals, to purify humanity of all dross, and to wipe out prejudices and superstitions of the days of ignorance and darkness, who looked beyond the watertight compartments of race, nation, and country, who laid the foundations of a moral, spiritual, cultural and political superstructure for the good of the world and not for his country alone, who practically, not theoretically, placed business transactions, civics, politics, and international relations on moral grounds and produced such a balanced and temperate synthesis between worldly life and spiritual advancement that even to this day it is considered a masterpiece of wisdom and foresight exactly in the same way as it was considered in his lifetime. Can anyone honestly call such a person as the product of the all-pervading darkness of Arabia?

He does not only appear to be independent of his environment. Rather, when we look at his achievements we are irresistibly drawn to the conclusion that he actually transcends all limitation of time and space. His vision breaks through all temporal and physical barriers, passes beyond centuries and millenniums and comprehends within itself entire human activity and the whole of human history.

He is not one of those whom history has cast into oblivion, and he is not praised only because he was just a good leader in his own time. He is that unique and incomparable leader of humanity who marches with the time, who is modern in every age and in every era, as he was in his own age of history. Truly, his teachings are as modern as tomorrow morn.

Those whom people style as makers of history’ are only ‘creatures of history’. In fact, in the whole history of mankind, he is the unique example of a ‘maker of history’. One may scan the lives and circumstances of the great leaders of the world who brought about revolutions and one will find that on each such occasion the forces of revolution were gathering momentum for the destined upheaval, were taking their course in certain directions and were only waiting for propitious moment to burst out. In harnessing these forces in time for action the revolutionary leader played the part of an actor for whom the stage and the role is set beforehand. One the other hand, amidst all ‘makers of history’ and revolutionary figures of all times, he is the only person who had to find ways and means to bring together the wherewithal of revolution, who had to mould and produce the kind of men he wanted for his purpose because the very spirit of revolution and its requisite paraphernalia were nonexistent in those people among whom his lot was cast.

He made an indelible impression on the hearts of thousands of his disciples by his forceful personality and molded them according to his liking. By his iron will he prepared the ground for revolution, molded its shape and features, and directed the currents into a channel as he wished and desired. Can anyone cite another example of a maker of history of such brilliance and splendor?

The Final Testimony

One may ponder over this matter and wonder how, in the dark ages 1400 years back in a benighted region of the earth like Arabia, an unlettered Arab trader and herdsman came to possess such light, such knowledge, such power, such capabilities, and such finely-developed moral virtues?

One may say that there is nothing peculiar about his Message. It is the product of his own mind. If it is so, then he should have proclaimed himself as God. And if he had made such an assertion at that time, the peoples of the earth who did not hesitate in calling Krishna and Buddha as gods and Jesus as the Son of God, just out of their own fancy, and who could without compunction worship even the forces of nation like fire, water and air would have readily acknowledged such a wonderful person as the Lord God Himself.

But lo! His assertion is just to the contrary. For he proclaimed that: I am a human being like yourselves. I have not brought any thing to you of my own accord. It has all revealed to me by God. Whatever I possess belongs to Him. This message the like of which the whole humanity is not able to produce, of my own mind. Every word of it has been sent down by Him and all glory to Him Whose Message it is. All the wonderful achievements which stand to my credit in your eyes, all the laws which I have given, all the principles which I have enunciated and taught-none of them is from me. I find myself thoroughly incompetent for producing such things out of my sheer personal ability and capabilities. I look to Divine Guidance in all matters. Whatever He wills I do, what He directs I proclaim.

Hearken! What a wonderful and inspiring example of honesty, truth, and honor it is! A liar and a hypocrite generally tries to ascribe to himself all the credit for the deeds of others also, even when the falsehood of his statement can be easily proved. But this great man does not appropriate the credit of any of these achievements to his own person even when none could contradict him, as there was no method of finding out the source of his inspiration.

What more proof of perfect honesty of purpose, uprightness of character, and sublimity of soul can there be! Who else can be a more truthful person than he who received such unique gifts and embellishments through a secret channel and still he out rightly points out the source of all his enlightenment and inspiration? All these factors lead to the irresistible conclusion that such a man was the true Messenger of God.

Such was our Holy Prophet Muhammad (peace be upon him). He was a prodigy of extraordinary merits, a paragon of virtue and goodness, a symbol of truth and veracity, a great apostle of God, His Messenger to the entire world. His life and thought, his truth and straightforwardness, his piety and goodness, his character and morals, his ideology and achievements-all stand as unimpeachable proofs of his prophethood. Any human being who Studies his life and teachings without bias will testify that verily he was the true prophet of God and the Qur’an-the Book he gave to mankind-the Book of God. No unbiased and serious seeker after truth can escape this conclusion.

Furthermore, this must also be clearly understood that, now, through Muhammad (peace be upon him) alone can we know the straight path of Islam. The Qur’an and the example of Mohammad are the only reliable sources that are a available to mankind to learn God’s Will in its totality. Muhammad (peace be upon him) is the Messenger of God for the whole of mankind and the long chain of prophets has come to an end with him. He was the last of the prophets and all the instructions which it was God’s will to impart to mankind through direct revelation were sent by Him through Muhammad (peace be upon him) and are enshrined in the Qur’an and the Sunnah. Now, whoever be a seeker of truth and anxious to become an honest Muslim, a sincere follower of the way of God, it is incumbent upon him to have faith in God’s last prophet, accepted his teachings and follow the way he has he pointed out to man. This is the real road to success and salvation.

THE FINALITY OF PROPHETHOOD

This brings us to the question of the finality of prophethood. Let us now consider this aspect of the prophethood of Muhammad (peace be upon him).

We have already discussed the nature of prophethood and this discussion makes it clear that the advent of a prophet is not an everyday occurrence. Nor is the presence in person or the prophet essential for every land, people, and period. The life and teachings of the prophet are the beacon-light to guide a people to the Right path and as long as his teachings and his guidance are alive he is, as it were, himself alive. The real death of a prophet consists not in his physical demise but in the mitigation of his teachings and the interpolation of his guidance. The earlier prophets have died because their followers have adulterated their teachings, interpolated their instructions, and besmirched their life-examples by attaching fictitious events to them. Not one of the earlier books-Torah, Zabur (psalms of David), injeel (Gospel of Jesus), etc-exists to day in its original text and even the followers of these books confess that they do not possess the original book. The life histories of the earlier prophets have been so mixed up with fiction that an accurate and authentic account of their lives has become impossible. Their lives have become tales and legends and no trustworthy record is a available anywhere. Not only that the records have been lost and their life precepts forgotten but even this cannot be said with certainty as to when and when and where a certain prophet was born and bred, how he lived and what code he gave to mankind. In fact, the real death of a prophet consists in the death of his teachings.

Judging the facts on this criterion no one can deny that Muhammad (peace be upon him) and his teachings are alive. His teachings stand uncorrupted and are incorruptible. The Qur’an-the book he gave to mankind-exists in its original text, without the slightest alteration of letter, syllable, jot, or title. The entire account of his life-his sayings, instructions and actions-is preserved with complete accuracy, so much so that even after the lapse of thirteen centuries its delineation in history is so clear and complete that it seems as if we are seeing him with the eyes under our brows. The biography of no other human being is so well preserved as that of Muhammad, the prophet of Islam (peace be upon him). In each and every matter of life we can seek the guidance of Muhammad (peace be upon him) and take a lesson from his life-example. That is why there is no need of any other prophet after Muhammad, the last prophet (peace be upon him).

Furthermore, there are three things which necessitate the advent of a new prophet; it not just the replacement of a departed prophet. These may be summed up as follows:

1. That the teachings of the earlier prophets have been interpolated or corrupted or they have died and their revival is needed. In such a case a new prophet is raised so that he may purge the impurities from the lives of the people and restore religion to its pristine form and Purity, or

2. That the teachings of a prophet who has passed away were incomplete and it is necessary to amend them, improve upon them, or add something to them, when a new prophet is sent is sent to effect these improvements or

3. That the earlier prophet was raised particularly for a certain nation or territory and a prophet for another nation, people, or country be required.

These are the three fundamental conditions which necessitate the raising of a new prophet. A careful perusal of the facts shows that none of these conditions exists today. The teachings of the last prophet, Muhammad (peace be upon him), are alive, have been fully preserved, and made immortal. The guidance he has shown unto mankind is complete and flawless, and is enshrined in the Holy Qu’ran. All the sources of Islam are fully intact and each and every instruction or action of the Holy Prophet can be ascertained without the least shadow of doubt. Thus as his teachings are totally intact, there is no need of any of new prophet on this count.

Secondly, God has completed His revealed guidance through Prophet Muhammad (peace be upon him) and Islam is the complete religion for mankind. God has said that, “Today I have perfected your Faith-religion-for you, and have completed My bounty upon you,” and a thorough study of Islam as a complete way of life proves the truth of these Qur’anic words. Islam gives guidance for life in this world and in the hereafter and nothing essential has now been perfected and there is no ground for new prophethood on the plea of imperfection.

Lastly, the Message of Muhammad (peace be upon him) was not meant for any particular people, place, or period. He was raised as the world prophet-the messenger of the truth for the entire mankind. The Qur’an has commanded Muhammad (peace be upon him) to declare: “O mankind, I am God’s Messenger to all of you.” He has been described as “a blessing for all (the people of) the worlds” and his approach has been universal and human. That is why after him there remains no need for new prophethood and he has been described by the Qur’an as khatam-un-Nabiyyin (the last of the chain of the true prophets). Now there fore, the only source for the knowledge of God and His Way is Muhammad (peace be upon him). We can know of Islam only through his teachings which are so complete and so comprehensive that world does not need any new prophet; it needs only such people as have full faith in Muhammad (peace be upon him) who become the standard-bearers of his message, propagate it to the world at large, and endeavor to establish the culture which Muhammad (peace be upon him) gave to Man. The World needs such men of character as can translate his teachings into practice and establish a society which is governed by Divine Law, whose supremacy Muhammad peace be Muhammad (peace be upon him) and on its success hinges the success of Man.