Freedom of opinion and expression is guaranteed in Islam and considered one of its main contributions to the world more than 1400 years ago. In fact, all divine faiths, religions and laws ensure freedom of opinion and expression with the provision that such expression does not lead to abuse and discrimination of others or incite hatred- religious or ethnic. One of the worst forms of religious discrimination is ridiculing the prophets and messengers. In our continuous efforts to contain the crisis of the cartoons, we have had the opportunity to visit Denmark. We have found that the people of Denmark are peace-loving and have valued the co-existence between different cultures, civilizations and religions, thus, we believe that the republication of the offensive caricatures does not represent the Danish people. Muslims believe that all prophets, including Moses, Jesus and Muhammad (peace be upon them all) possess a status making them unworthy of abuse or ridicule. They should all be respected by all humanity rather than have false accusations made about them. We were surprised that a link was made between the incident regarding a few individuals arrested on charges of retaliation against one of the cartoonists and the deliberate insult of the feelings of the Muslim nations in their dearest sanctities by the republication of the cartoons. We would like to emphasise that Islam condemns any attempts to violate the security of the countries where Muslims live, particularly killing and arson . In contrast, law-abiding Muslims are still waiting for proper condemnation against those republishing the offensive cartoons from the responsible people in authority. We believe that such condemnation will help to prevent repeating these unfortunate occurrences. In conclusion, we would like to call upon all sensible, peace-loving people, and economic and cultural organizations to take the initiative to exert the efforts aiming to safeguarding cultural and economic relations between Danish people and the peoples of the Muslim world.

  The Arabic word “Sunnah” can be literally translated as a “well-trodden path,” and may be understood to mean the customary practice of a person or group. Within an Islamic context, the Sunnah refers to the religious teaching and customary religious practice of the Prophet Muhammad (peace be upon him). With regard to the Sunnah, the Qur’an repeatedly proclaims that Muslims are to obey the Prophet Muhammad and to follow his illustrious example of behaviour and conduct. As such, the Sunnah of Prophet Muhammad (peace be upon him) is religiously authoritative and binding on all Muslims. The following Qur’anic passages are among the many that illustrate the authoritative nature of the Sunnah. Say:"If ye do love Allah, Follow me:Allah will love you and forgive you your sins:For Allah is Oft-Forgiving, Most Merciful." Say:"Obey Allah and His Messenger.:But if they turn back, Allah loveth not those who reject Faith. (3:31-32) And obey Allah and the Messenger. that ye may obtain mercy. (3:132) Those are limits set by Allah. those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement. But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein:And they shall have a humiliating punishment. (4:13-14) On that day those who reject Faith and disobey the apostle will wish that the earth Were made one with them:But never will they hide a single fact from Allah. (4:42) O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. (4:59) He who obeys the Messenger, obeys Allah. But if any turn away, We have not sent thee to watch over their (evil deeds). (4:80) If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge! (4:115) Obey Allah, and obey the Messenger, and beware (of evil): if ye do turn back, know ye that it is Our Messenger's duty to proclaim (the message) in the clearest manner. (5:92) "Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." (7:157) Say: "Obey Allah, and obey the Messenger. but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message). (24:54) Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah. (33:21) A Muslim is to follow the Sunnah or religious teaching and customary religious practice of the Prophet Muhammad (peace be upon him). One should note that the key adjective; “religious” should not be too quickly overlooked. That the Prophet (peace be upon him) reportedly was unaccustomed to eating a certain type of meat does not mean that all Muslims should also withhold from eating it also. [1] Acts of the Prophet Muhammad (peace be upon him) that are easily explained on the sole basis of personal taste [2], history or culture do not have the same binding authority on Muslims as his customary religious practice and his religious instructions. However, a caveat is necessary at this point, as a person may begin dismissing the actual religious teachings and practice of Muhammad (peace be upon him) based on nothing more than subjective intuition that the act or statement in question was culturally determined or was precipitated by a specific historical situation that no longer applies. [1] Although the Messenger of Allah (peace be upon him) disliked the idea of eating lizard-meat, he did not forbid others to eat it, as is reported in the following story: “Khalid ibn al-Waleed reported that some grilled lizard meat was brought to the Prophet (peace be upon him) and put in front of him. He stretched out his hand to take some, but one of the people present said, ‘O Messenger of Allah, it is lizard meat,’ so he pulled his hand back. Khalid ibn al-Waleed asked, ‘O Messenger of Allah, is lizard haram?’ He said, ‘No, but it is not known among my people and I cannot face eating it.’ So Khalid took some of the lizard meat and ate it, whilst the Messenger of Allah (peace be upon him) looked on.” (Reported by al-Bukhaari, 4981, al-Nisaa'i, 4242, and Abu Dawood, 3300). [2] As mentioned in the previous footnote regarding the hadith of the lizard. Sources: Dirks, Jerald F., Understanding Islam – A Guide for the Judaeo-Christian Reader, Amana Publications, Maryland, USA, 2003, p.217-219. http://islam-qa.com/index.php?ref=2005&ln=eng&txt=lizard

  The Global Program for Introducing the Prophet of Mercy (peace be upon him) condemns the return of the offensive caricatures of the Prophet Muhammad (peace be upon him) He insists that such an action was a deliberate provocation. The united effort of these newspapers in ‘redeploying’ abusive caricatures in one day, thereby profaning the status of the Prophets, especially that of the seal of the Prophets, Muhammad (peace be upon him) deserves condemnation. Such an action threatens the coexistence of cultures, religions and peoples. He called for the responsible and those with sensibility in Denmark and the EU to affirm a clear position in condemning such malevolence, as well as the repeated disregard and deliberate abuse, poor sense of responsibility that has characterised those newspapers. He was surprised at the link between signs of those individuals who are said to be plotting to kill one of the artists who drew the caricatures and those that have deliberately insulted the feelings of an entire Islamic nation in that which it considers sacred. The Secretary-General advises his Muslim brothers in Denmark to observe proper Islamic behaviour in denying legitimacy of this heinous act. He encourages restraint and advises the Muslim community to refrain from opening up an opportunity for those who want to divide them. The Secretary-General appealed to the Muslim world to continue in their efforts to support the Prophet Muhammad (peace be upon him), and explained that the greatest forms in which one may support their Prophet (peace be upon him) is by emulating his character in speech and action. He concluded by calling for a renewal of effort in a systemised and organised form, and to make use of media and modern technology to show the world the truth regarding the Last Prophet (peace be upon him) of whom Allah said: “We sent thee not, but as a Mercy for all creatures.” [Surat Al-Anbiyaa: 107]

  Islam emphasises that one takes care of one’s self physically by maintaining, for example, cleanliness, dressing properly and eating that which healthy and beneficial. Similarly, it emphasises taking care of one’s self internally by beautifying one’s own moral conduct i.e. aiming and acting upon a high standard of character. Since good character, in Islam, is considered an important virtue, it is only logical and befitting that the Prophet of Islam (peace be upon him) be considered an outstanding example. Ayesha (may Allah be pleased with her), when asked regarding the character of the Prophet (peace be upon him), said very simply, that the character of the Prophet (peace be upon him) was the Qur’an. [1] Such direct phraseology was used in order to emphasise, as straightforward and honestly as possible, the lofty status of the Prophet’s (peace be upon him) character and his distinction in fulfilling the commandments of Allah. In order to gain a deeper understanding of Ayesha’s (may Allah be pleased with her) answer to the question posed to her, we may refer to the statements of some of the scholars who explained this striking description: Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim (3/268): “What this means is that he acted in accordance with it, adhering to its limits, following its etiquette, paying heed to its lessons and parables, pondering its meanings and reciting it properly.” Ibn Rajab said in Jaami’ al-‘Uloom wa’l-Hukam (1/148): “What this means is that he followed its etiquette and adopted its attitude. Whatever was praised in the Qur’an, he was pleased with, and whatever was condemned in the Qur’an he hated. It says in one report that she said: His attitude was the Qur’an, whatever it was pleased with he was pleased with and whatever it hated he hated.” Al-Qaadi said: “…his attitude embodied everything that was contained in the Qur’an. Whatever it regarded as good, praised or promoted was his attitude, and whatever it regarded as bad and prohibited, he would avoid. So the Qur’an described his character.” After contemplating such statements, one may understand that since the Qur’an is a divinely revealed scripture from humanity’s creator, it is more than safe to say that along with never being able to find in history, a leader, more greater than the Prophet Muhammad (peace be upon him), one will likewise never find anyone who had a more merciful and compassionate disposition. Seeing as the personality of the Prophet (peace be upon him) was so unique in that the Qur’an itself was used as a means to describe it, it would be erroneous to assume that any other person could have the capability to achieve a fraction of what he was able to achieve in his lifetime. Since he was the last prophet and messenger to mankind, no other can ever be quite like him. None shall ever have to shoulder a fraction of the responsibilities he had to bear. What one may do however, is to seek and adopt his gentle qualities and high moral standards into daily practice, for the Prophet's (peace be upon him) life was divinely chosen to function as a practical manual of how one should better themselves. Through the Prophet’s (peace be upon him) life, we may learn how to live in decency by applying his guidance in regards to our spiritual welfare, religious observances and other worldly needs in a balanced and sensible way without going to the two different extremes of either practicing excessive forms of asceticism or completely neglecting our religious duties. It for this purpose that Goethe [2] marvelled over the achievements and status of the Prophet (peace be upon him) saying: “We Europeans with all our concepts and ideas have not yet attained that which Muhammad attained, and no one will ever surpass him. I searched in history for the loftiest example for man to follow, and I found it in the Prophet Muhammad. Thus the truth must prevail and become supreme, because Muhammad succeeded in subjugating the whole world by means of the message of Divine Oneness.” Unfortunately, and with great regret, some Muslims today, in regard to their behaviour, are far removed from the honest and upright values taught by the Prophet (peace be upon him). When studying the life of the Prophet (peace be upon him), one is able see practical situations wherein the teachings of Islam are put into practice and how Islamic principles were implemented. For the Muslim, doing so, as well as increasing faith, has the capacity in giving vitality to the way in which one practices and applies their faith. [1] It is mentioned in the lengthy story about Sa’d ibn Hishaam ibn ‘Aamir, when he came to Madinah and went to Ayesha (may Allah be pleased with her) and asked her about some matters. He said: I said: O Mother of the believers, tell me about the character of the Messenger of Allah (peace be upon him). She said: Do you not read the Qur’an? I said: Of course. She said: The character of the Prophet of Allah (peace be upon him) was the Qur’an. I wanted to get up and not ask about anything else until I died. [Narrated by Muslim (746)]. According to another report: I said: O Mother of the believers, tell me about the character of the Messenger of Allah (peace be upon him). She said: O my son, do you not read the Qur’an? Allah says (interpretation of the meaning): “And verily, you (O Muhammad (peace be upon him)) are on an exalted (standard of) character” [al-Qalam 68:4] [Narrated by Abu Ya’la (8/275) with an authentic chain]. [2] A German writer and scientist. References: http://www.isna.net/services/library/khutbahs/MoralsandMannersinIslam.html Khutbah at ISOC - 24 Shawwal 1421/ January 19, 2001 By Dr. Muzammil H. Siddiqi http://muhammad.net/j/index.php?option=com_content&task=view&id=48&Itemid=33 http://islam-qa.com/index.php?ref=71184&ln=eng&txt=character%20prophet http://islam-qa.com/index.php?ref=86109&ln=eng&txt=noble%20character http://islamtoday.com/showme2.cfm?cat_id=36&sub_cat_id=1755

  With the lifting of the boycott, 619 CE should have been a year of celebration. However, two events transpired that year, which would forever characterise 619 CE as the year of sorrow. In rapid sucession, the Prophet’s (peace be upon him) uncle and guardian, Abu Talib, and the Prophet’s (peace be upon him) wife, Khadijah, both died, with the former dying during either Rajab or Ramadan of 619 and with the latter dying during Ramadan of 619 CE. While he never converted to Islam, Abu Talib had been a stalwart friend and guardian to his nephew, and his death marked the end of Hashimite protection of the Prophet (peace be upon him). Although it would be tempting to say that, having lost the protection of the Hashimite clan, the Prophet (peace be upon him) now stood alone against the persecution of the Quraysh of Makkah, such a statement would be false, as indicated by the following verses of the Qur’an: “Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (forever).” (Qur’an 2:257) “Nay, Allah is your protector, and He is the best of helpers.” (Qur’an 3:150) And strive in his cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help! (Qur’an 22:78) The above verses from the Qur’an should not minimize or detract from the loss of Abu Talib’s support to the Prophet (peace be upon him). However, by far the greater loss had to be that of the Prophet’s (peace be upon him) wife. Khadijah had carried the Prophet’s (peace be upon him) six children, had been the first of the Prophet’s (peace be upon him) converts to Islam, and had never wavered in her support of her husband and in her faith in the divine message revealed to him. She had been a bulwark of strength in the Prophet’s (peace be upon him) personal life and to the early Muslim Ummah. Source: Dirks, Jerald F., Understanding Islam – A Guide for the Judaeo-Christian Reader, Amana Publications, Maryland, USA, 2003, p.255-257. * With minor changes

  • Introduction: Global Program for Introducing the Prophet of Mercy is a non-profit organization under the umbrella of Muslim World League, Program head office located in Riyadh a capital of Kingdom of Saudi Arabia. • Program Objectives: 1- To fulfill part of the obligation that Muslims owe to the Prophet (pbuh). 2- To effectively introduce the Prophet of Mercy to the entire world. 3- To support and defend the Prophet and to confront campaigns directed at causing doubt and the misrepresentation of his character. 4- To provide the international media with scholarly but simple basic material in various languages about the Prophet’s character and message. 5- To give an opportunity to all sectors of society to participate in the honor of supporting the Prophet (pbuh). 6- To point out the aspects of mercy, tolerance, justice and morality in his character. 7- To help those seeking truth who wish to know about Islam and to provide them with what can aid them to realize this aim. 8- To establish projects as an initiative and not merely as a defense or reaction. 9- To coordinate between local and international efforts exerted in this field. • Program Activities: 1- Organizing an international conference in Europe on Prophet Muhammad's character and his mercy, forgiveness and love of humanity. 2- Conducting an international contest for the best book introducing the Prophet to non-Muslims. 3- Creating an international website for information on the Prophet of Mercy. 4- Producing a series of educational programs about the character of Prophet Muhammad, his manners and his message. 5- Supporting those satellite channels which address non-Muslims. 6- Assisting the International Committee for Support of the Final Prophet in its efforts to monitor insults directed at Prophet Muhammad at various levels and coordination with Muslim scholars and leaders in this regard. 7- Compiling and translating the best books about the Prophet and distributing them to non-Muslims. 8- Preparing a database with names and addresses of persons qualified to speak or write about Prophet Muhammad for non-Muslims and providing the international media with this list as well as Muslim organizations participating in da`wah and guidance. • Program Achievements Programm Announcements: Muslim World League Global Program for Introducing the Prophet of Mercy P.O.Box 26119 Riyadh 11313 Kingdom of Saudi Arabia Phone: +966-1-4806267 Fax : +966-1-4806268 Email: info@mercyprophet.com

  Apart from the great honor to be bestowed upon the people of Madinah and such other reasons accessible only to the All-knowing God, one of the considerations in the selection of the town as the future center of Islam was that it was, from a strategic point of view brought about by its geography and defense, impregnable like a fortified city. No other town of the Arabian Peninsula enjoyed the same advantage. Lying in a lava plain, surrounded on all sides by chains of high mountains, Western side of the city is protected by the lava and extremely uneven hilly terrain known as Harratal-al-Wabra (22) while Harra-al-Waqim surrounds it on the eastern side. Madinah lies unprotected and open to military advance only in the north (where, in 5 A.H., the Prophet (peace be upon him) ordered to dig trenches on the occasion of the battle of clans). Thickly clustered plantations of date-palm groves encompassed the town on the remaining sides. An army taking this route would have had to maintain communications through deep valleys and ravines. Thus, it would have been difficult to attack Madinah in full force from these sides while the defenders could have easily conquered the invaders through small outlying pickets. Ibn Ishaq writes: Only one side of Madinah was exposed, and the rest of the sides were strongly protected by buildings and date-palm groves through which an enemy could not get access. The Prophet (peace be upon him) had perhaps covertly referred to this very aspect of Madinah when he said before his migration: I have been shown the goal of your migration - a land of palm-trees lying between two tracts strewn with black, rugged stones. All those who resolved upon migration proceeded thereupon to Madina. (Bukhari, chap. Migration). The two Arab tribes of Madina, the Aus and the Khazraj, were well known for their passionate, chauvinistic spirit of the clan; self-respect, boldness and valor while riding horses was one of the manly skills in which they excelled. Freedom of the desert was in their blood: neither had they ever submitted to any authority nor paid impost to a sovereign. The heroic character of these tribes was plainly set forth when the chief of Aus, Sad Ibn Muadh had said to the Prophet (peace be upon him) during the battle of Trenches: When we and these people were polytheist and idolaters, not serving God nor knowing Him, they never hoped to eat a single date except as guests or by a purchase. (Ibn Hisham, Vol. II, p. 289) The two clans of Yathrib... writes Ibn Khaldun, ...dominated over the Jews and were distinguished because of their prestige and eminence. The tribe of Mudar, which was just around the vicinity, was cognate with them. (Tarikh Ibn Khaldun, Vol. II, p. 289) Ibn Abd-I-Rabbehi, another Arab historian, writes in the Al-Iqd al-Farid; The Ansaar descended from the tribe of Azd. Known as Aus and Khazraj, they were lineal descendants of the two sons of Haritha Ibn Amr Ibn Amir. Being more proud and dignified than others, they had never paid tribute to any regime or supremacy. (Al-Iqd ul-Farid, Vol. III, p. 334) They were related, on the material side, to the Banu Adiy Ibn al-Najjar who had given one of their daughters, Salma bint Amr, to Hashim in marriage. To Hashim she bore Abdul Muttalib, but Hashim, however, left the boy with his mother in Yathrib where he was brought up and was taken to Mecca by his uncle after he had grown up into a youth. These blood relationships, which were the adhesive elements in tribal organization, cannot be ignored since kinship played an important role in the social life of the Arabs. On reaching Madinah, the Prophet (peace be upon him) stayed with Abu Ayyub Ansari who belonged to Banu Adiy Ibn al-Najjar. Aus and Khazraj traced back their roots from Qahtan while Muhajirrin and other Muslims hailing from Mecca or other places close to it claimed their descent from Adnan. Thus, after the Prophet (peace be upon him) migrated to Madinah and the Ansaar pledged their support to him, both the Adnan and Qahtan had been at odds with one another during the pre-Islamic times but they were banded together in Madinah and thus the pagan passions of blood and clan, of vanity and pride and of contemptuous self-conceit were abolished by the wholesome influence of Islam. For all these causes and considerations as well as for its strategic location, Madinah was the fittest place to be selected for the emigration of the Prophet (peace be upon him) and his companions as it was eminently suited to be made the radiating center of Islam until it gained enough strength to prevail over the Peninsula and charged the whole country with a new spirit of virtue and godliness. EXPANSION OF ISLAM IN MADINAH The teachings of Islam were so contagious that the people of the Aus and the Khazraj, awakened to interest, quickly attested their faith in it. Sad Ibn Muadh was the first to embrace, then Usayd Ibn Hudayr, the leader of Bani Abdul Ashhal, a clan of Aus followed suit. The wise and courteous stance of Musab Ibn Umary, together with the proper manner in which he presented Islam to them, convinced these people of the truth that is Islam. Then the remaining clansmen of Bani Abdul Ashal were led to accept the faith such that shortly thereafter, there was not a house of the Ansaar in which a man or a woman had not given his or her faith to Islam. (Ibn Hisham, Vol. I, pp. 436-38) Reference: http://www.pbuh.us

  It was during this period that the Prophet (peace be upon him) found himself transported at night to the Ka'bah and from there to the place of Solomons Temple in Jerusalem, where Masjid-ul-Aqsa now stands. Then he was borne to the celestial regions where he witnessed the seven heavens, met the prophets of yore and saw the remarkable signs of divine majesty about which the Quran says: The eye turned not aside nor yet was overbold, verily he saw one of the greater revelations of his Lord. [Qur'aan 53:17-18] Occurrence of the event at that time was meant to confer dignity upon the Prophet (peace be upon him); it signified something like viands of higher regale in order to console and alleviate the feelings of distress caused to him by the persecution of the pagans at Taif. After the Ascension incident, the Prophet (peace be upon him) told the people about his nocturnal journey, but the Quraysh mocked him and shook their heads stating that it was inconceivable and beyond the bounds of reason. When Abu Bakr (peace be upon him) saw the Quraysh accusing the Prophet (peace be upon him) of falsehood he said, What makes you wonder about it? If he said this, then it must be true. By God, he tells me that the revelation descends upon him from Heaven in a flash or in an instant during the day or night and I testify for him. This is even more unimaginable and difficult than what seems to astound you." (Ibn Kathir, Vol. II, p. 96, Ibn Hisham, Vol. I, p. 399) REAL SIGNIFICANCE OF ACCESSION The ascension did not occur in a routine or ordinary run of things only to demonstrate the profound phenomena of the Kingdom of God in the Heavens and the earth to the Prophet (peace be upon him) of Islam. More than that, such a prophetic journey of tremendous importance alludes to a number of other significant and complex realities of far-reaching concern to humanity. The two Surahs of Isra and An-Najm revealed in connection with this heavenly journey indicate that Muhammad (peace be upon him) was charged with the office of prophethood for both the Houses of God, those in Jerusalem and Mecca, and was sent as the leader of the east and the west or the entire human race til the end of time. As the inheritor of all the prophets of old, he represented the fulfillment and consummation of mankinds religious development. His nightly journey from Mecca to Jerusalem expresses, in a figurative way, that his personality conformed and alluded to the oneness of Bait-ul-Haram (Kaba at Mecca) and Masjid-ul-Aqsa (The Dome of Rock at Jerusalem). That all the prophets arrayed themselves behind him in Masjidul-Aqsa shows that the doctrine of Islam, preached by him, was final, universal and all comprehensive--meant for every class and section of human society throughout the ages. The event is, at the same time, indicative of the comprehensiveness of the Prophets (peace be upon him) prophet hood, the place accorded to his followers in the great task of humanitys guidance and the distinctive character of his message. Frankly speaking, the ascension of the Prophet (peace be upon him) represents a demarcation line between the regional, limited and variable rules of divine guidance entrusted to the prophets of old and the global, comprehensive and abiding principles of faith conferred to the universal leader of human race. Had the Prophet (peace be upon him) been a sectional or regional guide, a national leader, the savior of any particular race or the restorer of the glory of any particular people, there would have been no need to honor him with ascension to the heavens nor would he have been required to perceive the hidden phenomena of the Heavens and the earth. Nor would it have been necessary to create a new link between the celestial and the earthly surface of the Divine Kingdom; in that case the confines of his own land, his surroundings environs and the times would have been sufficient enough and there would have been no need for him to divert his attention to any other land or country. Neither his ascension to the most sublime regions of the Heavens and to the Lot-Tree of the Farthest Limit (19) nor even the nocturnal journey to the far away Jerusalem, then in the grip of the powerful Christian Empire of Byzantium, would have been necessary at all. The ascension of the Prophet (peace be upon him) was a divine proclamation that he had nothing to do with the category of national or political leaders whose endeavours are limited to their own country and nation. For they serve the nations and races to which they belong and are a product of their time, they serve the need of a particular juncture. The Prophet (peace be upon him) of Islam, on the contrary, belonged to the luminous line of the Messengers of God ('alaihimus salaam) who communicate the inspired message of Heaven to the earth. They are links between God and his creatures. Their messages transcend the limitations of time and space, race and color and country or nation, for they are meant for the exaltation of man irrespective of color, race or country. OBLIGATORY PRAYER On this occasion, God made fifty prayers a day obligatory for the Prophet (peace be upon him) and his followers. The Prophet (peace be upon him) constantly implored God for the reduction of the burden of prayers until the Lord was also pleased to limit these to only five times daily. The Lord was also pleased to declare that whoever properly performs these five times daily prayers would be recompensed for all the fifty daily prayers enjoined earlier. (Al-Bukhaari, Kitab-us-Salat) TRIBES INVITED TO ISLAM Thereafter the Prophet (peace be upon him) started convening the members of different tribes who came to Mecca for the pilgrimage. He used to explain to them the doctrine of Islam and to solicit support in his mission. He often told the tribesmen. O ye people, I have been sent to you as the Messenger of God for asking you to worship Him, to call on you to associate nothing with Him and to renounce everything you have elevated as His co-equal. Believe in God and His Prophet and protect me until I have explained that which God has sent to me. Whenever the Prophet (peace be upon him) counseled any tribe and finished talking to it, Abu Lahab usually stood up to say, O ye people, this fellow wants you to cast off your obedience to Al-Lat and Al-Uzza and your allies, the Jinn and to exchange your Gods from the wickedness and innovation he has brought. Dont take orders from him nor pay any heed to him. (Ibn Hisham, Vol. pp. 422-23) Reference: http://www.pbuh.us

  The death of Abu Talib signaled the beginning of a difficult period for the Prophet (radiallahu 'anhu). None of the Qurayshites dared touch the Prophet (peace be upon him) during the lifetime of Abu Talib, but now the restraint was gone. In one instance, dust was thrown over his head. And to make matters far worse, the Quraysh, moved by the desire to impose themselves upon the Prophet (radiallahu 'anhu), insulted and mocked at him and made caustic remarks on Islam. When the pagans persisted with their mockery and sarcasm as well as resolute behaviour, the Prophet (peace be upon him) thought of going to Taif to seek the help of Thaqif.(17) The Prophet (peace be upon him) intended to invite them to Islam for he believed that they would receive his message with sympathy. His expectation was apparently well grounded as he had spent his childhood with Bani Sad who were settled near Taif. Taif was a delightful city, only next to Mecca in its population and prosperity, holding an important position in the Peninsula as alluded to in this verse of the Quran. And they say: If only this Quran had been revealed to some great man of the two towns (Mecca and Taif)? [Qur'aan 43:31] Taif was also a religious center since pilgrims from every part of the country visit its so-called Temple of al-Lat and thus, it competed with Mecca in such respect for the latter housed Hubal, the chief deity of Arabia. Taif was, as it still is today, the summer resort of the Meccan aristocracy. An Umayyad poet, Umar Ibn Rabia said about his beloved: Winter in Mecca, living in clover, In Taif she spends the summer. The inhabitants of Taif, endowed with diversified large farms and vineyards, were wealthy and prosperous. They had become conceited and boastful embodying the following description of the Quranic verse: And we sent not unto any township a Warner, but it's pampered ones declared: Lo! we are disbeliever's in that which ye bring unto us. And they say: We are more (than you) in wealth and children. We are not the punished! [Qur'aan 35:34-35] In Taif, the Prophet (peace be upon him) first met the chiefs and leaders of Thaqif whom he invited to accept Islam. They were, however, rude and discourteous in their treatment of the Prophet (peace be upon him). Not being content with their insolent reply, they even stirred up some gangs of the town to harass him. These riff-raffs followed the Prophet (peace be upon him), abusing and crying and throwing stones on him, until he was compelled to take refuge in an orchard. The Prophet (peace be upon him) consequently had to endure even more obstacles in Taif than he had to face in Mecca. These jerks based on either side of the path threw stones at him until his feet were injured and smeared with blood. These oppressions grievously dejected the Prophet (peace be upon him), whereby being in such a state of depression, a prayer citing his helplessness and pitiable condition and seeking the aid of God spontaneously came thru his lips: O Allah, said the Prophet, To Thee I complain of my weakness, resourcelessness and humiliation before the people. Thou art the Most Merciful, the Lord of the weak and my Master. To whom wilt thou confide me? To one estranged, bearing ill will, or, an enemy given power over me? If Thou art not worth on me, I care not, for Thy favor is abundant upon me. I seek refuge in the light of Thy countenance by which all darkness is dispelled and every affair of this world and the next is set right, lest Thy anger should descend upon me or Thy displeasure light upon me. I need only thy pleasure and satisfaction for only Thou enables me to do good and evade the evil. There is no power and no might save in thee. The Lord then sent the angel of mountains who sought the Prophets (peace be upon him) permission to join together the two hills between which Taif was located but the Messenger of God (peace be upon him) replied, No, I hope God will bring forth from their loins people who will worship God alone, associating nothing with Him. (Muslim, Kitab-ul-Jihad). Moved to compassion by the grief of the Prophet (peace be upon him), Utbah and Shayba Ibn Rabia sent for Addas, one of their young Christian slaves, and told him to take a bunch of grapes on a platter for the Prophet (peace be upon him) to which the bondman obeyed. While in the Prophets presence, Addas observed his kind demeanor that compelled him to talk to him and instantly professed his faith in Allah and His Prophet (peace be upon him). (18) The Prophet (peace be upon him) then returned to Mecca where the Quraysh were as bitterly opposed to him as ever, deriding, annoying and assailing him day after day. Reference: http://www.pbuh.us

  By IOL Islamic Researchers The Prophet (peace and blessings be upon him) was a perfect teacher and instructor. As wonderful people like Abu Bakr and `Umar (may Allah be pleased with them both) were all his students, the Prophet (peace and blessings be upon him) enjoyed brilliant teaching methods. No wonder, Allah, Glory be to Him, has decreed the Prophet Muhammad (peace and blessings be upon him) to be an ideal example for all Muslims to follow. In this context, Allah Almighty says, "Verily in the Messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much." (Al-Ahzab: 21) In bringing up his Companions, Prophet Muhammad (peace and blessing be upon him) adopted various educational methods. Following are some of them- 1. Using illustrative parables: Abu Bakr (may Allah be pleased with him) said, "I heard the Messenger of Allah (peace and blessings be upon him) saying, 'Behold! Can anything of his dirt remain on the body of any one of you if there were a river at his door in which he washes himself five times daily?' They said, 'Nothing of his dirt will remain (on his body).' He said, 'That is like the Five Prayers by which Allah obliterates sins.'" (Reported by Muslim) 2. Drawing the addressee's attention by means of making oaths: Abu Shurayh (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, "By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!" It was said, "Who is that person, O Allah's Messenger?" He said, "That person is he whose neighbor does not feel safe from his evil." (Reported by Al-Bukhari) 3. Being joyful in advice so that his Companions would not get bored: In this context, we recall the incident when a man came to the Prophet (peace and blessings be upon him) and said, "O Messenger of Allah! Give me a mount." The Prophet (peace and blessings be upon him) said, "We shall give you a she-camel's child to ride on." He said, "What shall I do with a she-camel's child?" The Prophet (peace and blessings be upon him) replied, "Do any others than she-camels give birth to camels?" (Reported by Abu Dawud) 4- Considering the state of the addressee: Abu Wa'il reported that `Abdur-Rahman used to give a religious talk to the people on every Thursday. Once a man said, "O Abu `Abdur-Rahman! (By Allah) I wish if you could preach us daily." He replied, "The only thing which prevents me from doing so, is that I hate to bore you. No doubt, I consider your state in preaching by selecting a suitable time just as the Prophet (peace and blessings be upon him) used to do with us, for fear of making us bored." (Reported by al-Bukhari) 5- Narrating stories: An-Nu`man ibn Bashir reported that the Prophet (peace and blessings be upon him) said, "Allah is more pleased with the repentance of His believing slave-servant than that of a person who set out on a journey with a provision of food and drink on the back of his camel. He went on until he came to a waterless desert and he felt like sleeping. So he got down under the shade of a tree and was overcome by sleep, and his camel ran away. As he got up he tried to see it (the camel) standing upon a mound, but did not find it. He then got upon the other mound, but could not see anything. He then climbed upon the third mound, but did not see anything until he came back to the place where he had been sleeping previously. And as he was sitting (in utter disappointment) there came to him his camel, till that (camel) placed its nose string in his hand. Allah is more pleased with the repentance of His slave-servant than the person who found (his lost camel) in this very state." (Reported by Muslim) Bearing the above in mind, teachers and instructors should study the Prophet’s methods of education and make use of them in bringing up the Muslim generations so that they would benefit themselves, their societies and the all humanity. http://www.islamonline.net/

  By Living Shari`ah staff With eyes as bright as the shining sun, a reality on the lips more brilliant than the light of the sun, a heart more fresh than the flowers of the gardens of Yathrib and Ta’if, habits and morals more decent than the moon lit nights of the Hijaaz, a mind more brisk than the strong winds, a bewitching tongue, a heart with heavenly light, firm determination like a trenchant sword and heavenly words on the tongue - such was Muhammad son of Abdullah, the Prophet who destroyed the idols which had separated brothers from brothers. He did not break only the idols of wood and stone but also broke the idols of wealth, indecent habits and party-spirit. The only thing which the cowardly Quraish desired was money should be transferred from the hands of the nomadic Arabs to their own pockets. The only value which they attached to life was that in order to earn profit they should travel through the desert on the back of the camels undergoing extreme hardships and then return to their hometown Makkah, the same Makkah which was the city of idol-worship, and where money was the only thing which counted. Suddenly they heard a voice which shook their nerves. Their hopes were shattered. The world turned away its face from them saying: “The value of man is not the same which you have assessed and the object of the creation of the people is not the same which you think it to be.” This was the voice of Muhammad. Banu Asad and Banu Tamim were so foolish and ignorant that they buried their daughters alive without any cause. There was no justification for their doing so except that it was a custom which had survived amongst them. They were opposed to the Divine will. They hated the beauty of nature. And then they heard a voice, which was expressive of deep love and sympathy for the people saying: “Don't bury your daughters alive. Daughters are as good a creation of Allah as the sons. No human being has a right to deprive others of life. It is only Allah who creates the people and makes them die.” This was the voice of Muhammad. The Arabs, in pre-Islamic era, (Jahiliyah) were always fighting. They fought and shed blood for years on account of very trivial things. They killed their own brothers and then rejoiced and glorified themselves on it. To sacrifice their lives for the sake of their own ignorance was something very ordinary for them. The children cried and screamed and grew up in conditions which were not conducive to the creation of love or sympathy for anyone in their minds. In these circumstances they heard another voice which said “What are you doing ? You kill one another although you are all brothers because all of you have been created by Allah. Strife is something satanic. Peace and friendship are more beneficial for you. The blessing for which you fight can't be achieved except through peace.” This, too, was the voice of Muhammad. During the period of Jahiliyah the Quraish were known for haughtiness and egoistism. They considered the non-Arabs inferior to themselves. Not only this but they did not consider the non-Arabs even human beings. Muhammad disliked this attitude very much. Addressing these proud people he said: "No Arab is superior to a non-Arab unless he is more pious. Whether you like it or not all human beings are brothers of one another." There were oppressed, homeless and helpless persons whose faces had been scorched by the hot winds. The society had discarded them and made their lives miserable. They were more humble in the eyes of the people than the particles of sand and their life had become extremely unenviable. And these were the true friends of the Prophet of Islam, just as the indigent and outcasts of the society were the friends of Jesus Christ and other great men of the world. It was these very people for whose benefit the Prophet of Islam endeavored to prevent the establishment of dictatorship, disallowed slavery, freed man from the bondage of his fellow-men, and established the public treasury so that all might benefit from it without any discrimination. He directed the efforts of the people towards public welfare. He insisted on the Quraish, who were his kinsmen, at every step, that they should improve their conduct, do good deeds, and keep their attention directed wholeheartedly to Allah, who has united the scattered creation into a single whole. However, the Quraish instigated the ignorant persons as well as their own children to stone and ridicule him. The helpless, oppressed and homeless slaves among whom one was Bilal, the Muezzin of the Prophet, peace and blessings be upon him, were over joyful when they heard this: "All human beings are fed by Allah. He likes him most who is more helpful to His creatures." This was the voice of Muhammad. Those who were his enemies and stoned and ridiculed him heard this animating divine words: “It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).” (Al-`Imran: 159) This was the voice of Muhammad. The following pure words were imprinted on the minds of those who were endeavoring in the path of Allah for a better life, and were ready to support him (Muhammad) in his campaign against idol-worship and evil doing, and were afraid lest their rights and good conduct might be wasted in the battle-field. “Remember! Don't be treacherous. Don't commit breach of trust. Don't kill either a child or a woman or an old man or a monk in a monastery. Don't burn a date-palm tree and don't cut any tree nor pull down a building.” This voice was the voice of Muhammad. After hearing this heavenly voice from Muhammad, his Companions spread it in all the four corners of the world. They covered powerful rulers and kings with this voice, established brotherhood amongst human beings and strung them in one faith, and created relationship between man and God. The shade of Muhammad spread so much that the entire Old World came under it and the land from the east up to the west began producing the fruits of goodness, knowledge, peace and friendship. The Prophet of Islam stretched his hand and sowed the seeds of friendship and brotherhood throughout the world. That hand is still stretched and is busy sowing the seeds. Hence, there is no part of the world wherein the followers of Muhammad are not found. One of them may be in Pakistan and the other may be in Spain, but in spite of this both of them are treated to be under one and the same standard. The Prophet provided honor and respect to the Orientals which is even now a shining crown on their heads. This voice of the Prophet, peace and blessings be upon him, was a call for human brotherhood. It stopped the hands of the rulers from reaching the property of the subjects and gave equal rights to all human beings. In his religion there is no discrimination between a common man, a ruler and a subject; an Arab and a non-Arab, because all human beings are the slaves of Allah and it is He who provides sustenance to all of them. This voice emancipated women from the oppression of men, freed the laborers from the injustice of the capitalists and delivered the servants from the degradation of submission to their masters. As opposed to Plato and other philosophers, who deprive the workers of their social rights on account of their mean occupation and have divided the society into many grades, the Prophet of Islam made all human beings participate in the affairs of government. He also disallowed usury and exploitation of one man by another. http://www.islamonline.net/

  I wonder........................ If Prophet Muhammad visited you Just for a day or two, If he came unexpectedly, I wonder what you would do? Oh I know you would give your nicest room, To such an honored guest, And you would serve him your very best. You would be the very best, Cause you're glad to have him there, That serving him in your home Would be a joy without compare. But...when you see him coming, Would you meet him at the door With your arms outstretched in welcome, To your visitor? Or...would you have to change your clothes before you let him in? Or hide some magazines and put The Qur’an where they had been? Would you still watch those movies, Or your T.V. set? Or would you switch it off, Before he gets upset. Would you turn off the radio, And hope he had not heard? And wish that you did not utter your last loud hasty word? Would you hide your worldly music, And instead take out Hadith books? Could you let him walk right in, Or would you rush about? And I wonder...if the Prophet (saw) spent, a day or two with you, Would you go on doing the things you always do? Would you go right on and say the things You always say? Would life for you continue As it does from day to day? Would your family conversations, Keep up their usual pace? And would you find it hard each meal, To say a table grace? Would you keep up each and every prayer? Without putting on a frown? And would you always jump up early, For Fajr at dawn? Would you sing the songs you always sing? And read the book you read? And let him know the things on which, Your mind and spirit feed? Would you take the Prophet with you, Everywhere you plan to go? Or, would you maybe change your plans, Just for a day or so? Would you be glad to have him meet, Your very closest friends? Or, would you hope they stay away, Until his visit ends? Would you be glad to have him stay, Forever on and on? Or would you sigh with great relief, When he at last was gone? It might be interesting to know, The things that you would do. If Prophet Muhammad came, To spend some time with you http://www.islamonline.net/

  By Living Shari`ah staff Sure, Islam isn’t racist; almost any Muslim will tell you that. But Islam’s very strong stance against racism and prejudice wasn’t just demonstrated in words and principles: [O Mankind, We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of God is he who is the most righteous of you] (Al-Hujurat:13). It was also evident in the Prophet’s establishment of the mu’akhah (brotherhood) system. About six months after the Muslims of Makkah had left their homes, livelihoods, and, in many cases, their families, for the sake of Allah and immigrated to Madinah, the Prophet (peace and blessings be upon him) established a system that would bring together Muslims of two different cities and different tribes. The Muslims who had left Makkah were called Muhajirun, immigrants to Madinah; they had left their homes for the sake of Allah. They were now homeless and more or less penniless in Madinah. They needed help. Enter the Muslims of Madinah. They became the Ansars (helpers) of their Muhajirun brothers and sisters in faith. They Were Not Just “Roommates” Bringing Muslims together (Mu’akhah), coming from the same root as akh “brother” in Arabic, means a system of making people brothers. The Prophet paired one Muhajir with one Ansar. They were not just temporary roommates. They became brothers in the truest sense. Not only did the Ansar Muslim provide the Muhajir Muslim with food, shelter, and clothing. He offered him consolation, support, and true Muslim fellowship. Although there were no set rules, every one of the Ansar who got a Muhajir as his brother gave an equal share in his property and belongings to his Muhajir brother. In the bad old days of Arab tribal enmity and prejudices, the mu’akhah system was truly revolutionary. It gave the Muhajirun a chance to rebuild their lives in their new home, while creating a deep bond of love and affection between Muslims of two very different cities. The regional differences between people, languages, and culture, despite smaller distances as compared to today, were great. So it was perhaps strange for people at the time to think of an Arab and a non-Arab living together as brothers. For instance, Bilal ibn Rabah, an African Muhajir and an ex-slave, was paired as a brother with Abu Rawahah `Abdullah ibn `Abdul Rahman. And they were brothers, not mere roommates. A black man and an Arab. Who could have imagined this state of affairs in the pre-Islamic tribal Arabia? They Even Used to Inherit from Each Other This brotherhood was even more important than the blood relationship, since it was based on faith, not genetics or blood. This existed to such a degree that initially, the Muslim brothers in mu’akhah would inherit from each other. However, later on, this practice was abrogated. The mu’akhah system is clearly an example of Islam’s solid commitment to the establishment of a brotherhood based not on color, language, race, or ethnicity, but purely on faith. Muslims today need to remember this system and our community leadership should be proactive to implement the Islamic ideals. http://www.islamonline.net/

  The way leading to Allah and Islam was crammed with grave danger and anyone who wanted to walk the lane had to be prepared to play with fire. Mecca had become so unsafe and vulnerable for the Muslims that acceptance of Islam meant taking ones life in ones hand. The story of Abu Dharr Ghifaris (radiallahu 'anhu) conversion to Islam as told by Abdullah Ibn Abbas (radiallahu 'anhu) shows how perilous it had become even to call upon the Prophet (peace be upon him) in those days. When Abu Dharr heard of the advent of the Prophet, he said unto his brother: Proceed to that valley and enlighten me about the man who claimed to be a prophet and to receive communication from Heaven. Listen to some of his sayings and then return unto me. So the brother went forth, reached the Prophet (peace be upon him) and heard some of his sayings. Thereafter, he returned to Abu Dharr and said unto him: I found that he enjoineth the highest principles of morality and that his speech is not poetry. - But (Abu Dharr) said: Thou hast not been able to satisfy me. Thereupon he took some provisions, together with an old waterskin full of water, and proceeded to Mecca. Then he went to the mosque (Kaba) and began exploring for the Prophet (peace be upon him) for he knew him not and was reluctant to ask about him and thus he spent part of the night. Thereupon Ali saw him and recognized the same to be a stranger and when Abu Dharr met Ali, he went with him (to the latters house). Until daybreak, neither of the two asked any questions of each other. Then once again he (Abu Dharr) went with his waterskin and his provisions to the mosque and allowed that day to pass til evening without finding the Prophet, although the latter saw him from there. Then he returned to his resting-place. While in there, Ali passed by him and said: Is it not time that a man should know his abode? And his remarks made him rise and finally brought him to his house, with neither of the two asking any questions of each other, too. And on the third day Ali did likewise, and he (Abu Dharr) stayed with him. Thereafter (Ali) said: Will you not tell me what had brought you here? to which Abu Dharr answered: I will do so only if you promise me that you will guide me right, whereupon Ali agreed outright. After that, Abu Dharr told him all. Then, Ali said: Behold, it is true, and he is indeed an Prophet (peace be upon him) of God! Tomorrow morning, you follow me. If indeed I see any danger for you, I will stop as if to pass water; but if I go on, then follow me and enter in whichever place I do. Abu Dharr did so, following Ali until he finally found the Prophets house and entered in it together with him (Ali). Then he listened to some of the Prophets sayings and embraced Islam the spot. Thereupon the Prophet (peace be upon him) said unto him: Return unto thy people and inform them about me and await my bidding. Afterwhich Abu Dharr said: By Him in whose hand is my soul, indeed I shall loudly proclaim the truth among them! Then he left and went to the mosque and called out at the top of his voice. He proceeded to say: I bear witness that there is no deity but God, and that Muhammad is His Prophet. Thereupon, the people of Mecca broke upon him, beat him and then threw him into the ground. At such juncture, Al-Abbas came, knelt down to see him and said to the people: Woe unto you, know ye not that he belongeth to the tribe of Ghifar and that your merchants road to Syria passeth through their country? Thus, Al-Abbas rescued him from them. That incident did not stop Abu Dharr from doing the same thing again, prompting the people (of Mecca) to impose themselves over him anew, whereupon Al-Abbas came once more to his redemption. (Al-Bukhaari, Section: Abu Dharrs conversion to Islam). Reference: http://www.pbuh.us

  Any new movement or cause that emerges for the first time in a society will be considered strange and unfamiliar and will be met with skepticism, apprehensiveness, and doubt and in most cases will be met with opposition, rejection and disapproval. The wider the gap between the society and its beliefs, customs and laws and the ideals of the new movement, the greater the conflict and aversion between the two. If we imagine the pre-Islamic nation of Arabs that the Prophet Muhammad (peace be upon him) was in the midst of, full of corruption, deviant beliefs, and foolish customs, we understand that the people were engrossed in idolatry. We can then we compare that with the message that the Prophet Muhammad (peace be upon him) was sent with by his Lord; a message that was complete, beautiful, pure and purifying; a message that called on the people to reject all of their false deities and to make all of their worship for Allah alone; a message that called on the people to stop worshipping rocks and trees and idols that dont see or hear or benefit those who worship them. A message that called on the people to leave all of their deviant beliefs related to angels and jinn that were deeply rooted in pre-Islamic Arab culture; a message that called on the people to change the laws and the common customs of the time. If we conceptualize all of that and the fact that Islam sought to completely change the society and return the people to correct beliefs and practices, then we understand that conflict was unavoidable. The enormous difference between pre-Islamic society and Islam was enough as a cause for the difficulties that Islam and the early Muslims faced. However, there were some other distinct and specific causes that deserve mentioning because of their importance in explaining the hardships early Muslims had to endure. Reference: http://www.pbuh.us

  As the enmity of persecutors increased, so did the number of the Prophets followers (May Allah be pleased with them). The Quraysh were baffled at how to stop the people from taking the Prophet peace be upon him and his teachings seriously; at how to make them hold aloof to him and thus finally disregard him. Mecca was a commercial center frequented by tribes people from far and near and during the Hajj, or when it is about to draw near, a plethora of them were to come again. The people coming to Mecca had somehow to be kept at a distance from the Prophet peace be upon him, lest they should hear his sermons and digest his words, or that they may contemplate or reflect and meditate upon them. They went to Walid Ibn Al-Mughira, who was old and a man of standing, to seek his advice. He said, O people of Quraysh, the time of Hajj has come around when delegations of the Arabs will come here. They have all heard about this man (the Prophet ), so agree upon a common ground hence you do not contradict one another and each one of you says the same thing. Different suggestions were put forward but Walid was not satisfied. At last, he was asked to suggest some way out. Thereupon he said, The most convincing thing in my opinion would be that all of you present him as a sorcerer. You should say that he has brought a message through which he creates a rift between fathers and sons, or where brothers fall out from brothers, as well as husbands part ways with their wives and that families break up under his influence. The Quraysh came back to the shenanigan suggested by Walid. They sat when the time of Hajj commenced, warning everyone to keep clear of Muhammad peace be upon him, repeating what they had already agreed upon each other. (Ibn Hisham, Vol. I, p. 270) CRUELTY OF THE QURAYSH The persecutors of the Prophet peace be upon him were consumed by a rancor disregard for every consideration of humanitarianism and kinship; their torture was embittered by the refinements of cruelty and their misbehavior and rudeness was helpless and ineffective enough to pollute the sacred asylum held as the holiest sanctum by the Arabs. One day while the Prophet peace be upon him was praying at the Kabah, a company of the Quraysh occupied their places in the sanctuary. Utba Ibn Abu Muayt brought the fetus of a camel from somewhere and when the Prophet peace be upon him prostrated in prayer, he laid it on his back and shoulders. The Messenger of God peace be upon him remained in prostration until his daughter Fatima (May Allah be pleased with her) came running and threw it off him. She called down evil upon the one who had done it and the Prophet peace be upon him also joined her in the condemnation. (Al-Bukhaari) HAMZA ACCEPTS ISLAM Once, Abu Jahl happened to pass by the Prophet peace be upon him near the mount of Safa. He insulted the Prophet peace be upon him and heaped all manners of indignities upon him but the Prophet peace be upon him of God did not mind at all. After a little while, Hamza returned from a hunting spree with his bow hanging by his shoulder. Hamza was essentially a warrior, the bravest and the most courageous amongst the Quraysh. A slave woman belonging to Abdallah Ibn Jadan told him what had happened to his nephew. Hamza angrily turned back to the holy Mosque where Abu Jahl was sitting with his friends. Going straight to Abu Jahl, Hamza proceeded to strike his bow upon his head, saying, Would you dare to insult and abuse him when I follow his religion and say what he says? Abu Jahl kept quite while Hamza, returning to his nephew, declared himself a convert to Islam. The Quraysh were put to a great loss by the conversion of a man of unquestionable character and legendary courage. (Ibn Hisham, Vol. I, pp. 291-92) PROPOSAL OF UTBA TO THE PROPHET The number of the Prophet peace be upon hims followers increased daily, threatening to turn the tide against Quraysh who as a tribe, chose to stay at the other end of the spiritual spectrum and therefore, took the situation as highly embarrassing. But they were unable to do anything to alter the course of Islam. Utba Ibn Rabia, the old and wise aristocrat of the Quraysh realized that he must find a way to patch up the differences with the Prophet peace be upon him. He consulted the Quraysh for some concessions with him so that he might give up his mission. The Quraysh felt that it was a workable proposition and allowed 'Utba to negotiate with the Prophet peace be upon him on their behalf. Utbah went to the Prophet peace be upon him and sat by his side. Then he said, O my nephew, you know the worthy position you enjoy among us. But you have created a rift in your people by ridiculing them, insulting their gods as well as their religion, declaring their forefathers as heathens and denying their customs. Now, listen to me, I will offer you some proposals that will hopefully include one which will merit your acceptability. O Abu Walid, (16) replied the Prophet peace be upon him, Go on, I am listening. Utbah continued, My Nephew, if you want to have wealth by what you preach, we will collect enough of it that you will be the richest of us. If you desire honor, we will make you our chief and leave every decision to your choice. If you aspire for kingship, we will recognize you as our monarch. And if you are possessed of a ghost or a jinn for which you have no remedy, we will find a competent physician for you and spend our wealth lavishly until your health is completely restored. The Prophet peace be upon him listened patiently. When Utbah had finished talking, he asked him, Is it all that you have to say?", to which Utba replied Yes. Now listen to me, said the Prophet peace be upon him. In the name of God, the Compassionate, the Merciful, and he continued to recite Surah Fussilat, (Surah 41, Chap. They are expounded) ending the recitation at prostration, (Verse 37) putting his hands behind him and leaning on them. The recitation ended, the Prophet peace be upon him prostrated and then said to Utbah, Abul Walid, you have heard everything, now it is for you to decide. As the Quraysh saw Utbah returning, they commented; Honestly, he comes with an altered expression of his face. And, when he finally came, they asked him what had happened. I have heard a discourse the like of which I had never heard before. Ill swear to God, O Quraysh, that it is neither poetry, nor spell, nor witchcraft. Take my advice and leave this man alone. The Quraysh berated Utba, and said, Now you may do whatever you think fit. (Ibn Hisham, Vol. I, pp. 293-94) Reference: http://www.pbuh.us

  Terrorism and extremism have become hot headlines of all newspaper articles. Hardly a day elapses without an act of terrorism taking place by some extremist in some part of the world. The Phenomenon of terrorism is no longer confined to one particular country or religion. It has become an International problem. No modern society is free from acts of terrorism. Exactly 2 years ago, a series of terrorist bombs blasted London’s public transport system during the morning rush hour. The bombings killed 52 commuters and the 4 suicide bombers as well as injuring another 700 innocent civilians. In addition, eight people have been detained recently following attempted car bombings at Glasgow Airport and in central London. What is regrettable is that some media channels have tried to establish a relation between Islam and terrorism. The acts of a misguided few has been blamed on the entire Muslim community and worst still on the pristine teachings of Islam. Any sincere and objective researcher who scrutinizes the two basic sources of Islam (the Qur’an and the tradition of the Prophet r) would find no commands or justifications to perpetrate violence and acts of terrorism. Islam prohibits the bloodshed of any innocent human being. The Qur’an describes the taking of one innocent life, as transgression against all humanity and equivalent to killing the whole of mankind. Allah says in the Qur’an: “For this reason, We decreed for the children of Israel that whoever kills a person- unless it is for murder or for spreading mischief in the land- it would be as if he has killed the whole of humankind, and whoever saves the life of a person it is as if he has saved the life of the whole of humankind. Our Messengers have already come to them with the clear signs; then many of them thereafter commit excesses in the earth.” [al-Qur’an: 5: 32] The Prophet Muhammad r also prohibited the killing of non-Muslims who have a peace treaty with the Muslims. He said: “He who kills a non-Muslim (who has a peace treaty) shall not smell the fragrance of Paradise, and its smell is sensed from a distance as far as forty years journey.” [collected in Sahih al-Bukhari and Muslim] Even in the battlefield, the Prophet r gave strict instructions and outlawed the killing of non-combatants and innocent civilians. He said: “Fight in the name of God, but do not kill old men, children and women…” [collected in Sahih al-Bukhari] The companions of the Prophet who spent their lives with him fully understood his instructions and passed it on to the following generations. Abu Bakr t a close companion and successor (Caliph) of the prophet r whilst giving instructions to his army general said: “I command you not to do ten things, do not kill women, do not kill children, do not kill the elderly, do not destroy trees, do not destroy properties, do not slaughter animals unless it is for food, neither flood or set fire to palm trees, avoid extremism, and do not act cowardly or weak.” Moreover, Islam encourages all Muslims to be kind and just to the non-Muslims. The Qur’an also demands the Muslims to distinguish between those non-Muslims who act aggressively with evil intent and those who are peaceful with them. Allah says in the Qur’an: “Allah does not forbid you as regards those who did not fight you on account of faith, and did not expel you from your homes, that you do good to them, and deal justly with them. Surely Allah loves those who maintain justice.” [al-Qur’an: 60:8] It is important to note, that several Qur’an commentators have interpreted the expression “Allah does not forbid you” to imply in this context a positive exhortation, in other words, be good towards non-Muslims and treat them justly. Islam also stands firmly against suicide. The Prophet r taught the Muslims the grave repercussions in the next life, for the one who commits suicide. He said: "Whoever throws himself down from a high mountain and kills himself will be throwing himself down from a mountain in the Fire of Hell for all eternity. Whoever takes poison and kills himself will be taking poison in the Fire of Hell for all eternity. Whoever kills himself with a weapon (literally, iron) will be holding it in his hand and stabbing himself in the stomach in the Fire of Hell for all eternity. [Collected in Sahih al-Bukhari] No doubt, grave injustices are done against Muslims in Palestine, Iraq, Afghanistan and elsewhere but the response should not be an equal injustice. Muslims must stand the higher moral ground and stick firmly to the teachings of the Prophet Muhammad r

  A few days had not passed since the prophet's (sallallahu `alaihi wa sallam) death when Islam became entangled in a fierce struggle with paganism, which suddenly came back to life, and Christianity, which controlled the north of the peninsula, prevented anyone from entering Islam and stopped its spread by force. The desert had not seen the like of these violent battles during the lifetime of the prophet himself. The battlefields were wielder, the costs more and the losses greater. But the men whom the prophet had brought up with knowledge of the Truth and sacrifice for it were sincere in their actions to Allah and bore the heavy burdens that were thrust upon their shoulders as gallant heroes. They broke the backbone of paganism in the peninsula, squeezed out its lifeblood and destroyed it forever. They routed the Romans at the borders where the latter had spread their arrogance. Then they returned to Medina not to relax but to spread out in the then populated world in a systematic order and by inspiration from a foolproof law. Within a few years Islam had filled land and sea, ear and eye. Now after fourteen centuries have elapsed since that glorious era. Islam is no more ruling its Ummah, not to speak of steering the world to a land worth mentioning or to goodness worthy of thanks. The other religions are living on the brink of death, the existing civilizations do not allow religion to take hold of their reins. Paganism in India and the Far East as well as other places still has a great sway over the major part of the lives and behaviour of the masses. Judaism is segregating its flock from the world in order to implant in their hearts hatred for mankind and to sweep away the greatest benefits for Israel by playing upon the split within the rants of the Muslim ranks. Christianity is like a creeping vine in the equator: it depends for its survival on the adoption of the prevalent philosophies and support of the ruling regimes in order to guarantee life (and what a life!) for its primary tenets of Trinity and vicarious sacrifice. The Muslims have been stained with the pollutions of deviations and adherence to shells and rituals. The vices of weakness and ignorance have relegated them to a condition similar to what the Jews and Christians had been in during the era of prophethood and the rightly guided caliphs. Only an insignificant minority of them remains up to today fighting Jahiliyah and holding fast to the Truth. If there is hope in the fact that Islam has remained preserved from the theoretical point of view in its two major sources, the Qur'an and the Sunnah, then this preserved knowledge can never make action superfluous. Nevertheless, it is to be noted that those who do correct work for Islam are encountering severe opposition from various other fronts and I mean the fronts which have opposed its spread since the time of its inception fourteen centuries ago and have never cooled off for one day in their enmity towards it. Someone may ask whether the world today is in need of Islam. Our answer to that is if the world is in need of knowing Allah and preparation to meet Him and give an account for what was done in this earthly life them it must have Islam. Material advancement cannot substitute one bit for adherence of these great realities. One may say: but there are people who do not believe in any god or in the Hereafter and there are others who believe in these things but different to what Islam teaches so let the people follow their own beliefs. Our answer to this is: let the people believe what they will but the blind do not have the right to dig out the eye of the one who sees or strangle him because he sees what they do not! They must leave him to walk with the guidance of his eyes and they must leave him also to describe what he sees or expects on his way. Whoever whishes to follow him without being forced has the right to go with him otherwise he should leave him alone and not put obstacles in his path. This is all that Islam asks for. The mischief-makers hate Islam because it is the Truth with a voice which defends itself and proclaims whatever it contains and refuses to hide or keep silent. This characteristic of Islam, the characteristic of enforcing the Truth and decrying falsehood, has annoyed its adversaries and made them fabricate accusations against it. Thus, if it refuses to compromise it is the attacker and if it refuses to die under the plots of its enemies it is being spread by force! This is the secret of the tale which is told that Islam was spread by the sword, though Islam only unsheathed the sword in order to save itself from the danger of the mob and the brigands. Had it been left without intrigues, it would never have lifted a knife and would have contended itself with the use of the tongue in place of the sword. Yes, in this respect it is very firm. What else could be expected of it when it has to confront enemies who are spurred on by the haughtiness and prejudice of long centuries as well as erring ways which hide behind thick jungles of men and arms? Had it not been for this firmness, Islam's moral and scientific principles would not have remained intact to this day. Those religions before it which had weakened were dragged by their enemies in a hideous manner from their roots and have never been able to return safely to them. As for Islam, today you find it, if not in its adherents, then at least in its book. You may think that you have studied the life of Muhammad by following his history from birth to death but this is a grave mistake. You will never really understand the Sirah unless you study the noble Qur'an and the purified Sunnah. The amount that you derive from these will tell the strength of your connection with the prophet of Islam, sallallahu `alaihi wa sallam. Source: Al-Ghazali, Muhammad, Fiqh us-Seerah, IIPH, 1997

  By Amatullah Abdullah (edited by IslamReligion.com) Beloved Prophet Muhammad, may God send His praises upon him, was born in Mecca, Saudi Arabia circa 570 C.E. He is an example for all of humanity. He was a remarkable man at all times. He excelled in all walks of life by being a prophet, ruler, philosopher, orator, soldier, husband, friend, father, uncle, nephew, and a grandfather. He was a man of love, patience, courage, wisdom, generosity, intelligence and magnitude who inspired millions of lives throughout the world. God says in the Quran that he was sent as a mercy for the people of the world. “We sent thee not save as a mercy for the peoples.” (Quran 21:107) His Prophetic Mission began at the age of forty, circa 610 C.E., and continued until 632 C.E. From the path of ignorance, mankind was lead to the straight path and was blessed with the guidance of God. Shortly before his death, Prophet Muhammad delivered a sermon during the Hajj, which came to be known as his “Final Sermon”. This final sermon was not only a reminder to his followers, but also an important admonition. The final sermon confirms the end of his Prophetic Mission. Year 10 A.H. of the Islamic Calendar is considered to be one of the most significant years for three reasons. Firstly, this was the year when the Prophet delivered his Last Sermon during his farewell pilgrimage to Mecca. Secondly, this was the year where number of deputations waited upon the Prophet to pay homage or to make peace with the Muslims. Thirdly, it was the golden period of Islam when multitudes of people embraced the faith by accepting the message of the Prophet. Prophet Muhammad undertook his farewell pilgrimage in the year 10 A.H. His farewell pilgrimage to Mecca is one of the most significant historical events in the minds of Muslims, for it was the first and last pilgrimage made by Prophet Muhammad, as well as being the model for performing the fifth pillar of Islam, the Hajj. Prophet Muhammad’s final sermon was delivered during the Hajj of the year 632 C.E., the ninth day of Dhul Hijjah, the 12th month of the lunar year, at Arafat, the most blessed day of the year. There were countless Muslims present with the Prophet during his last pilgrimage when he delivered his last Sermon. The Final Sermon: After praising, and thanking God, the Prophet, may God send His praises upon him said: “O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore, listen to what I am saying to you very carefully and take these words to those who could not be present here today. O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. God has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. God has Judged that there shall be no interest, and that all the interest due to Abbas ibn Abd’al Muttalib shall henceforth be waived... Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things. O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under a trust from God and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste. O People, listen to me in earnest, worship God, say your five daily prayers, fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you have the means. All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; white has no superiority over black, nor does a black have any superiority over white; [none have superiority over another] except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Remember, one day you will appear before God and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone. O People, no prophet or apostle will come after me, and no new faith will be born. Reason well, therefore, O people, and understand words which I convey to you. I leave behind me two things, the Quran and my example, the Sunnah, and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and it may be that the last ones understand my words better than those who listen to me directly. Be my witness, O God, that I have conveyed your message to your people.” Thus the beloved Prophet completed his Final Sermon, and upon it, near the summit of Arafat, the revelation came down: “…This day have I perfected your religion for you, completed My Grace upon you, and have chosen Islam for you as your religion…” (Quran 5:3) Even today the Last Sermon of Prophet Muhammad is passed to every Muslim in every corner of the word through all possible means of communication. Muslims are reminded about it in mosques and in lectures. Indeed the meanings found in this sermon are indeed astounding, touching upon some of the most important rights God has over humanity, and humanity has over each other. Though the Prophet’s soul has left this world, his words are still living in our hearts.

  Dr. Muhammad Hamidullah For thirteen years in his birthplace of Makkah, the Prophet Muhammad called people to the worship of the One True God, to do good and renounce all that was false. But the powers with interests to protect remained implacably hostile and made life intolerable for those who had submitted to the truth. In constant search for fertile soil to plant the message of truth, the noble Prophet eventually migrated - not fled - northwards to Yathrib. The green oasis became known as the Madinah or the City of the Prophet and was to become the territorial base from which he won the hearts of multitudes and consolidated Islam's place in the landscape of the peninsula. The leaders of Makkah and a large part of its citizenry remained stubbornly hostile and sought - through wars, siege and alliances - to destabilise the fledgling community. The Prophet, who desired security and peace for people, negotiated a truce with the pagan Makkans on terms that many of his followers were deeply unhappy about. This was in the fifth year after the hijrah or migration to Madinah. The truce turned out to be beneficial to the whole peninsula but the Makkans eventually broke it by mounting a bloody aggression against an ally of the state of Medinah. The Prophet could not overlook this breach and in the eighth year after the hijrah, he mobilised an impressive force and moved on Makkah. Ten thousand converged on the city, reaching there in the month of Ramadan, the month of fasting. The Quraysh realised that there was no hope of resisting, let alone of defeating, the Muslim forces. What was to be their fate - they who had harried and persecuted the believers, tortured and boycotted them, driven them out of their hearths and homes, stirred up others against them, made war on them, and killed many? They were now completely at the mercy of the Prophet. Revenge was easy. He could have laid waste the city and wiped out its inhabitants. But revenge was not his object. He did not lead his confident army into Makkah like any tyrant, full of arrogance, forgetting the Almighty, the Cause of all causes, and intoxicated with self-conceit. Far from it. In the words of an early biographer, he entered with great humility and gratitude, prostrating himself repeatedly on the back of the camel he was riding, before the One God, thankful to Him for all He had provided, declaring an all-embracing amnesty and peace, in place of any thought of avenging past material or mental afflictions, and in fact demonstrating what God wills of Godly men: "... enter the gate prostrating and say 'Amnesty'." (The Quran, 2:58; 7:160). He ordered Bilal, the Ethiopian, to go on the rooftop of the Ka'bah to call the adhan. The noble Prophet led the congregational prayer and then addressed the assembled citizens in the compound around the Ka'bah. He reminded them of what they had done to him and the Muslims, and said, "The arrogance and racial pride of the heathen days has been wiped out by God today. All human beings are descended from Adam, and Adam was made of clay." He recited the following verse of the Quran: "0 human beings! We have indeed created you of a male and a female and made you into nations and tribes so that you may know one another. Surely the most honorable of you with God is the one among you who is most deeply conscious of Him. Surely, God is Knowing, Aware. (The Quran, 49:13) He then asked them in a voice full of compassion and tenderness: '0 people of Quraysh! What do you think I will do with you?' One of them, Suhayl ibn Amr, who had fought against the Prophet, replied on behalf of the Makkans: 'We think (you will treat us) well, noble brother, son of a noble brother.' A radiant smile flashed across the face of the beloved Prophet of God and, in a spirit of magnanimity and tolerance, he said: "I shall speak to you as Yusuf [Joseph] spoke unto his brothers: 'There is no reproach against you today; God will forgive. He is the most Merciful and the most Compassionate.' " (Quran,12:92) And he added: 'No more responsibility burdens you today. 'Idhhabuu... wa antum at-tulaqaa - Go, for you are free.' Instantaneously Makkah was transformed, and overnight practically the entire population was won over to Islam. Nothing else could have won them over so profoundly and sincerely. They were not the inhabitants of a defeated and occupied country, but equals with the victors in rights as well as obligations. When a Messenger of God is the liberator of a town, nothing less exalted could be expected. Without leaving a single companion of his to garrison the city, the Prophet soon returned to Madinah, leaving Makkah to be governed by a Makkan just converted. He never had to regret this later. This is how human hearts are won. In the entire episode, thirteen lives were lost. 'I am the Prophet of Battle; I am the Prophet of Mercy,' he is reported to have said. But it was destined for Muhammad to demonstrate that even in battle, he was the "Prophet of Mercy". The above account has been partly compiled from the book, Battlefields of the Prophet, by the renowned scholar Muhammad Hamidullah. This book lists the number of people killed in battle on both sides in all the engagements led by the Prophet. This number is given as less than 500 (see box). It is clear neither revenge nor hatred, greed nor domination was ever the driving passion in the wars that the noble Prophet engaged or were forced into. His purpose was primarily to win over people to the truth. He did not see his enemies as irredeemable infidels, but as potential forces for the good, for their own selves and for others. And he gave them the opportunity and the space to transform themselves. Casualties in the main military expeditions led by the Prophet Engagement Opposing force Opposition killed Muslim force Muslims killed Badr 950 70 313 14 Uhud 3,000 22 700 70 Khandaq 12,000 8 3,000 6 Khaibar 20,000 93 1,500 15 Mu'ta 100,000 3,000 13 Hunain 70 12,000 70 Taif 12,000 12 Casualties in Twentieth Century Conflicts 'I have lived throughout most of the twentieth century without, I must add, suffering personal hardship. I remember it only as the most terrible century in western history.' -Isaiah Berlin War and Conflicts of the twentieth century Military & Civilian deaths Belgian repression in the Congo Free State 1886-1908 6,500,000 First World War 1914-1918 8,500,000 Russian Civit War 19f 7-1922 2,825,000 Stalin's regime 1924-53 20,000,000 Italian campaign in Abyssinia 1935-1936 160,000 Second World War 1939-1945 71,000,000 Post-War Expulsion of Germans from East Europe 1945-47 2,384,000 Chinese Civil War 1945-1949 3,000,000 Mao Zedong's regime 1949-1975 40,000,000 Korean War 1950-1953 1,200,000 Tito's Regime 1944-80 250,000 French repression in Algeria 1954-1962 1,000,000 Vietnam War 1965-1973 1,033,000 Cambodia, Khmer Rouge 1975-1978 1,500,000 Soviet Union war against Afghanistan 1979-1989 2,000,000 Iran-Iraq War 1980-88 1,000,000 Gulf War 1990-1991 150,000 Bosnia 1992-1995 280,000 Sources: Britannica & other Internet resources including http://users.erols.com/mwhite28/warstatx.htm Source: Islamcity.com

  By: Prof. K. S. Ramakrishna Rao The personality of Mohammad! It is most difficult to get into the truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes. There is Mohammad the Prophet, there is Mohammad the General; Mohammad the King; Mohammad the Warrior; Mohammad the Businessman; Mohammad the Preacher; Mohammad the Philosopher; Mohammad the Statesman; Mohammad the Orator; Mohammad the reformer; Mohammad the Refuge of orphans; Mohammad the Protector of slaves; Mohammad the Emancipator of women; Mohammad the Law-giver; Mohammad the Judge; Mohammad the Saint. And in all these magnificent roles, in all these departments of human activities, he is like, a hero.. Orphanhood is extreme of helplessness and his life upon this earth began with it; Kingship is the height of the material power and it ended with it. From an orphan boy to a persecuted refugee and then to an overlord, spiritual as well as temporal, of a whole nation and Arbiter of its destinies, with all its trials and temptations, with all its vicissitudes and changes, its lights and shades, its up and downs, its terror and splendor, he has stood the fire of the world and came out unscathed to serve as a model in every face of life. His achievements are not limited to one aspect of life, but cover the whole field of human conditions. If for instance, greatness consist in the purification of a nation, steeped in barbarism and immersed in absolute moral darkness, that dynamic personality who has transformed, refined and uplifted an entire nation, sunk low as the Arabs were, and made them the torch-bearer of civilization and learning, has every claim to greatness. If greatness lies in unifying the discordant elements of society by ties of brotherhood and charity, the prophet of the desert has got every title to this distinction. If greatness consists in reforming those warped in degrading and blind superstition and pernicious practices of every kind, the prophet of Islam has wiped out superstitions and irrational fear from the hearts of millions. If it lies in displaying high morals, Mohammad has been admitted by friend and foe as Al Amin, or the faithful. If a conqueror is a great man, here is a person who rose from helpless orphan and an humble creature to be the ruler of Arabia, the equal to Chosroes and Caesars, one who founded great empire that has survived all these 14 centuries. If the devotion that a leader commands is the criterion of greatness, the prophet's name even today exerts a magic charm over millions of souls, spread all over the world. He had not studied philosophy in the school of Athens of Rome, Persia, India, or China. Yet, He could proclaim the highest truths of eternal value to mankind. Illiterate himself, he could yet speak with an eloquence and fervor which moved men to tears, to tears of ecstasy. Born an orphan blessed with no worldly goods, he was loved by all. He had studied at no military academy; yet he could organize his forces against tremendous odds and gained victories through the moral forces which he marshaled. Gifted men with genius for preaching are rare. Descartes included the perfect preacher among the rarest kind in the world. Hitler in his Mein Kamp has expressed a similar view. He says "A great theorist is seldom a great leader. An Agitator is more likely to posses these qualities. He will always be a great leader. For leadership means ability to move masses of men. The talents to produce ideas has nothing in common with capacity for leadership." "But", he says, "The Union of theorists, organizer and leader in one man, is the rarest phenomenon on this earth; Therein consists greatness." In the person of the Prophet of Islam the world has seen this rarest phenomenon walking on the earth, walking in flesh and blood. And more wonderful still is what the reverend Bosworth Smith remarks, "Head of the state as well as the Church, he was Caesar and Pope in one; but, he was pope without the pope's claims, and Caesar without the legions of Caesar, without an standing army, without a bodyguard, without a palace, without a fixed revenue. If ever any man had the right to say that he ruled by a right divine It was Mohammad, for he had all the power without instruments and without its support. He cared not for dressing of power. The simplicity of his private life was in keeping with his public life." After the fall of Mecca, more than one million square miles of land lay at his feet, Lord of Arabia, he mended his own shoes and coarse woolen garments, milked the goats, swept the hearth, kindled the fire and attended the other menial offices of the family. The entire town of Medina where he lived grew wealthy in the later days of his life. Everywhere there was gold and silver in plenty and yet in those days of prosperity many weeks would elapse without a fire being kindled in the hearth of the king of Arabia, His food being dates and water. His family would go hungry many nights successively because they could not get anything to eat in the evening. He slept on no soften bed but on a palm mat, after a long busy day to spend most of his night in prayer, often bursting with tears before his creator to grant him strength to discharge his duties. As the reports go, his voice would get choked with weeping and it would appear as if a cooking pot was on fire and boiling had commenced. On the very day of his death his only assets were few coins a part of which went to satisfy a debt and rest was given to a needy person who came to his house for charity. The clothes in which he breathed his last had many patches. The house from where light had spread to the world was in darkness because there was no oil in the lamp. Circumstances changed, but the prophet of God did not. In victory or in defeat, in power or in adversity, in affluence or in indigence, he is the same man, disclosed the same character. Like all the ways and laws of God, Prophets of God are unchangeable. An honest man, as the saying goes, is the noblest work of God, Mohammad was more than honest. He was human to the marrow of his bones. Human sympathy, human love was the music of his soul. To serve man, to elevate man, to purify man, to educate man, in a word to humanize man-this was the object of his mission, the be-all and end all of his life. In thought, in word, in action he had the good of humanity as his sole inspiration, his sole guiding principle. He was mo