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org

Mohammed (peace be upon him)

The Prophet
By Prof. K. S. Ramakrishna Rao, Head of the Department of Philosophy,
Government College for Women University of Mysore, Mandya-571401
(Karnatika).
Re-printed from "Islam and Modern age", Hydrabad,
March 1978.

In the desert of Arabia was Mohammad born, according to Muslim historians, on

April 20, 571. The name means highly praised. He is to me the greatest mind
among all the sons of Arabia. He means so much more than all the poets and kings
that preceded him in that impenetrable desert of red sand.

When he appeared Arabia was a desert -- a nothing. Out of nothing a new world was
fashioned by the mighty spirit of Mohammad -- a new life, a new culture, a new
civilization, a new kingdom which extended from Morocco to Indies and influenced
the thought and life of three continents -- Asia, Africa and Europe.

When I thought of writing on Mohammad the prophet, I was a bit hesitant because it
was to write about a religion I do not profess and it is a delicate matter to do so for
there are many persons professing various religions and belonging to diverse school
of thought and denominations even in same religion. Though it is sometimes,
claimed that religion is entirely personal yet it can not be gain-said that it has a
tendency to envelop the whole universe seen as well unseen. It somehow permeates
something or other our hearts, our souls, our minds their conscious as well as
subconscious and unconscious levels too. The problem assumes overwhelming
importance when there is a deep conviction that our past, present and future all
hang by the soft delicate, tender silked cord. If we further happen to be highly
sensitive, the center of gravity is very likely to be always in a state of extreme
tension. Looked at from this point of view, the less said about other religion the
better. Let our religions be deeply hidden and embedded in the resistance of our
innermost hearts fortified by unbroken seals on our lips.

But there is another aspect of this problem. Man lives in society. Our lives are bound
with the lives of others willingly or unwillingly, directly or indirectly. We eat the food
grown in the same soil, drink water, from the same the same spring and breathe the
same air. Even while staunchly holding our own views, it would be helpful, if we try
to adjust ourselves to our surroundings, if we also know to some extent, how the
mind our neighbor moves and what the main springs of his actions are. From this
angle of vision it is highly desirable that one should try to know all religions of the
world, in the proper sprit, to promote mutual understanding and better appreciation
of our neighborhood, immediate and remote.

Further, our thoughts are not scattered as appear to be on the surface. They have
got themselves crystallized around a few nuclei in the form of great world religions
and living faiths that guide and motivate the lives of millions that inhabit this earth of
ours. It is our duty, in one sense if we have the ideal of ever becoming a citizen of
the world before us, to make a little attempt to know the great religions and system
of philosophy that have ruled mankind.

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In spite of these preliminary remarks, the ground in this field of religion, where there
is often a conflict between intellect and emotion is so slippery that one is constantly
reminded of fools that rush in where angels fear to tread. It is also not so complex
from another point of view. The subject of my writing is about the tenets of a religion
which is historic and its prophet who is also a historic personality. Even a hostile
critic like Sir William Muir speaking about the holy Quran says that. "There is
probably in the world no other book which has remained twelve centuries with so
pure text." I may also add Prophet Mohammad is also a historic personality, every
event of whose life has been most carefully recorded and even the minutest details
preserved intact for the posterity. His life and works are not wrapped in mystery.

My work today is further lightened because those days are fast disappearing when
Islam was highly misrepresented by some of its critics for reasons political and
otherwise. Prof. Bevan writes in Cambridge Medieval History, "Those account of
Mohammad and Islam which were published in Europe before the beginning of 19th
century are now to be regarded as literary curiosities." My problem is to write this
monograph is easier because we are now generally not fed on this kind of history
and much time need be spent on pointing out our misrepresentation of Islam.

The theory of Islam and Sword for instance is not heard now frequently in any
quarter worth the name. The principle of Islam that there is no compulsion in
religion is well known. Gibbon, a historian of world repute says, "A pernicious
tenet has been imputed to Mohammadans, the duty of extirpating all the religions by
sword." This charge based on ignorance and bigotry, says the eminent historian, is
refuted by Quran, by history of Musalman conquerors and by their public and legal
toleration of Christian worship. The great success of Mohammad's life had been
effected by sheer moral force, without a stroke of sword.

But in pure self-defense, after repeated efforts of conciliation had utterly failed,
circumstances dragged him into the battlefield. But the prophet of Islam changed the
whole strategy of the battlefield. The total number of casualties in all the wars that
took place during his lifetime when the whole Arabian Peninsula came under his
banner, does not exceed a few hundreds in all. But even on the battlefield he taught
the Arab barbarians to pray, to pray not individually, but in congregation to God the
Almighty. During the dust and storm of warfare whenever the time for prayer came,
and it comes five times a every day, the congregation prayer had not to be
postponed even on the battlefield. A party had to be engaged in bowing their heads
before God while other was engaged with the enemy. After finishing the prayers, the
two parties had to exchange their positions. To the Arabs, who would fight for forty
years on the slight provocation that a camel belonging to the guest of one tribe had
strayed into the grazing land belonging to other tribe and both sides had fought till
they lost 70,000 lives in all; threatening the extinction of both the tribes to such
furious Arabs, the Prophet of Islam taught self-control and discipline to the extent of
praying even on the battlefield. In an aged of barbarism, the Battlefield itself was
humanized and strict instructions were issued not to cheat, not to break trust, not to
mutilate, not to kill a child or woman or an old man, not to hew down date palm nor
burn it, not to cut a fruit tree, not to molest any person engaged in worship. His own
treatment with his bitterest enemies is the noblest example for his followers. At the
conquest of Mecca, he stood at the zenith of his power.

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The city which had refused to listen to his mission, which had tortured him and his
followers, which had driven him and his people into exile and which had unrelentingly
persecuted and boycotted him even when he had taken refuge in a place more than
200 miles away, that city now lay at his feet.

By the laws of war he could have justly avenged all the cruelties inflicted on
him and his people. But what treatment did he accord to them?
Mohammad's heart flowed with affection and he declared, "This day, there
is no REPROOF against you and you are all free." "This day" he proclaimed,
"I trample under my feet all distinctions between man and man, all hatred
between man and man."

This was one of the chief objects why he permitted war in self defense, that
is to unite human beings. And when once this object was achieved, even his
worst enemies were pardoned. Even those who killed his beloved uncle,
Hamazah, mangled his body, ripped it open, even chewed a piece of his
liver.

The principles of universal brotherhood and doctrine of the equality of mankind which
he proclaimed represents one very great contribution of Mohammad to the social
uplift of humanity. All great religions have preached the same doctrine but the
prophet of Islam had put this theory into actual practice and its value will be fully
recognized, perhaps centuries hence, when international consciousness being
awakened, racial prejudices may disappear and greater brotherhood of humanity
come into existence.

Miss. Sarojini Naidu speaking about this aspect of Islam says, "It was the first
religion that preached and practiced democracy; for in the mosque, when the
minaret is sounded and the worshipers are gathered together, the democracy of
Islam is embodied five times a day when the peasant and the king kneel side by side
and proclaim, God alone is great." The great poetess of India continues, "I have
been struck over and over again by this indivisible unity of Islam that makes a man
instinctively a brother. When you meet an Egyptian, an Algerian and Indian and a
Turk in London, it matters not that Egypt is the motherland of one and India is the
motherland of another."

Mahatma Gandhi, in his inimitable style, says "Some one has said that Europeans in
South Africa dread the advent Islam -- Islam that civilized Spain, Islam that took the
torch light to Morocco and preached to the world the Gospel of brotherhood. The
Europeans of South Africa dread the Advent of Islam. They may claim equality with
the white races. They may well dread it, if brotherhood is a sin. If it is
equality of colored races then their dread is well founded."

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Every year, during the Haj, the world witnesses the wonderful spectacle of this
international Exhibition of Islam in leveling all distinctions of race, color and rank.
Not only the Europeans, the African, the Arabian, the Persian, the Indians, the
Chinese all meet together in Medina as members of one divine family, but they are
clad in one dress every person in two simple pieces of white seamless cloth, one
piece round the loin the other piece over the shoulders, bare head without pomp or
ceremony, repeating "Here am I O God; at thy command; thou art one and
alone; Here am I." Thus there remains nothing to differentiate the high from the
low and every pilgrim carries home the impression of the international significance of
Islam.

In the opinion of Prof. Hurgronje "the league of nations founded by prophet of Islam
put the principle of international unity of human brotherhood on such Universal
foundations as to show candle to other nations." In the words of same Professor "the
fact is that no nation of the world can show a parallel to what Islam has done the
realization of the idea of the League of Nations."

The prophet of Islam brought the reign of democracy in its best form. The Caliph
Caliph Ali and the son in-law of the prophet, the Caliph Mansur, Abbas, the son of
Caliph Mamun and many other caliphs and kings had to appear before the
judge as ordinary men in Islamic courts. Even today we all know how the black
Negroes were treated by the civilized white races. Consider the state of BILAL, a
Negro Slave, in the days of the prophet of Islam nearly 14 centuries ago. The office
of calling Muslims to prayer was considered to be of status in the early days of Islam
and it was offered to this Negro slave. After the conquest of Mecca, the Prophet
ordered him to call for prayer and the Negro slave, with his black color and his thick
lips, stood over the roof of the holy mosque at Mecca called the Ka'ba the most
historic and the holiest mosque in the Islamic world, when some proud Arabs
painfully cried loud, "Oh, this black Negro Slave, woe be to him. He stands on the
roof of holy Ka'ba to call for prayer." At that moment, the prophet announced to the
world, this verse of the holy QURAN for the first time.

"O mankind, surely we have created you, families and tribes, so you may know one
another.
Surely, the most honorable of you with God is MOST RIGHTEOUS AMONG you.
Surely, God is Knowing, Aware."
And these words of the holy Quran created such a mighty transformation that the
Caliph of Islam, the purest of Arabs by birth, offered their daughter in marriage to
this Negro Slave, and whenever, the second Caliph of Islam, known to history as
Umar the great, the commander of faithful, saw this Negro slave, he immediately
stood in reverence and welcomed him by "Here come our master; Here come our
lord." What a tremendous change was brought by Quran in the Arabs, the proudest
people at that time on the earth. This is the reason why Goethe, the greatest of
German poets, speaking about the Holy Quran declared that, "This book will go on
exercising through all ages a most potent influence." This is also the reason why
George Bernard Shaw says, "If any religion has a chance or ruling over England, say,
Europe, within the next 100 years, it is Islam".

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It is this same democratic spirit of Islam that emancipated women from the bondage
of man. Sir Charles Edward Archibald Hamilton says "Islam teaches the inherent
sinlessness of man. It teaches that man and woman and woman have come from the
same essence, posses the same soul and have been equipped with equal capabilities
for intellectual, spiritual and moral attainments."

The Arabs had a very strong tradition that one who can smite with the spear and can
wield the sword would inherit. But Islam came as the defender of the weaker sex and
entitled women to share the inheritance of their parents. It gave women, centuries
ago right of owning property, yet it was only 12 centuries later , in 1881, that
England, supposed to be the cradle of democracy adopted this institution of Islam
and the act was called "the married woman act", but centuries earlier, the Prophet of
Islam had proclaimed that "Woman are twin halves of men. The rights of
women are sacred. See that women maintained rights granted to them."

Islam is not directly concerned with political and economic systems, but indirectly
and in so far as political and economic affairs influence man's conduct, it does lay
down some very important principles to govern economic life. According to Prof.
Massignon, it maintains the balance between exaggerated opposites and has always
in view the building of character which is the basis of civilization. This is secured by
its law of inheritance, by an organized system of charity known as Zakat, and by
regarding as illegal all anti-social practices in the economic field like monopoly,
usury, securing of predetermined unearned income and increments, cornering
markets, creating monopolies, creating an artificial scarcity of any commodity in
order to force the prices to rise. Gambling is illegal. Contribution to schools, to places
of worship, hospitals, digging of wells, opening of orphanages are highest acts of
virtue. Orphanages have sprung for the first time, it is said, under the teaching of
the prophet of Islam. The world owes its orphanages to this prophet born an orphan.
"Good all this" says Carlyle about Mohammad. "The natural voice of humanity, of pity
and equity, dwelling in the heart of this wild son of nature, speaks."

A historian once said a great man should be judged by three tests:Was he found
to be of true metel by his contemporaries ? Was he great enough to raise above the
standards of his age ? Did he leave anything as permanent legacy to the world at
large ? This list may be further extended but all these three tests of greatness are
eminently satisfied to the highest degree in case of prophet Mohammad. Some
illustrations of the last two have already been mentioned.

The first is: Was the Prophet of Islam found to be of true metel by his
contemporaries?

Historical records show that all the contemporaries of Mohammad both friends foes,
acknowledged the sterling qualities, the spotless honesty, the noble virtues, the
absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life
and in every sphere of human activity. Even the Jews and those who did not believe
in his message, adopted him as the arbiter in their personal disputes by virtue of his
perfect impartiality. Even those who did not believe in his message were
forced to say "O Mohammad, we do not call you a liar, but we deny him who
has given you a book and inspired you with a message."

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They thought he was one possessed. They tried violence to cure him. But the best of
them saw that a new light had dawned on him and they hastened him to seek the
enlightenment. It is a notable feature in the history of prophet of Islam that his
nearest relation, his beloved cousin and his bosom friends, who know him most
intimately, were not thoroughly imbued with the truth of his mission and were
convinced of the genuineness of his divine inspiration. If these men and women,
noble, intelligent, educated and intimately acquainted with his private life had
perceived the slightest signs of deception, fraud, earthliness, or lack of faith in him,
Mohammad's moral hope of regeneration, spiritual awakening, and social reform
would all have been foredoomed to a failure and whole edifice would have crumbled
to pieces in a moment. On the contrary, we find that devotion of his followers was
such that he was voluntarily acknowledged as dictator of their lives. They braved for
him persecutions and danger; they trusted, obeyed and honored him even in the
most excruciating torture and severest mental agony caused by excommunication
even unto death. Would this have been so, had they noticed the slightest backsliding
in their master?

Read the history of the early converts to Islam, and every heart would melt
at the sight of the brutal treatment of innocent Muslim men and women.

Sumayya, an innocent women, is cruelly torn into pieces with spears. An example is
made of "Yassir whose legs are tied to two camels and the beast were are driven in
opposite directions", Khabbab bin Arth is made lie down on the bed of burning coal
with the brutal legs of their merciless tyrant on his breast so that he may not move
and this makes even the fat beneath his skin melt. "Khabban bin Adi is put to death
in a cruel manner by mutilation and cutting off his flesh piece-meal." In the midst of
his tortures, being asked weather he did not wish Mohammad in his place while he
was in his house with his family, the sufferer cried out that he was gladly prepared to
sacrifice himself his family and children and why was it that these sons and
daughters of Islam not only surrendered to their prophet their allegiance but also
made a gift of their hearts and souls to their master? Is not the intense faith and
conviction on part of immediate followers of Mohammad, the noblest testimony to his
sincerity and to his utter self-absorption in his appointed task?

And these men were not of low station or inferior mental caliber. Around him in quite
early days, gathered what was best and noblest in Mecca, its flower and cream, men
of position, rank, wealth and culture, and from his own kith and kin, those who knew
all about his life. All the first four Caliphs, with their towering personalities,
were converts of this period.

The Encyclopedia Brittanica says that "Mohammad is the most successful of

all Prophets and religious personalities".

But the success was not the result of mere accident. It was not a hit of fortune. It
was a recognition of fact that he was found to be true metal by his contemporaries.
It was the result of his admirable and all compelling personality.

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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.

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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.

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He was most unostentatious and selfless to the core. What were the titles he
assumed? Only true servant of God and His Messenger. Servant first, and then a
messenger. A Messenger and prophet like many other prophets in every part of the
world, some known to you, many not known you. If one does not believe in any of
these truths one ceases to be a Muslim. It is an article of faith.

"Looking at the circumstances of the time and unbounded reverence of his followers"
says a western writer "the most miraculous thing about Mohammad is, that he never
claimed the power of working miracles." Miracles were performed but not to
propagate his faith and were attributed entirely to God and his inscrutable ways. He
would plainly say that he was a man like others. He had no treasures of earth or
heaven. Nor did he claim to know the secrets of that lie in womb of future. All this
was in an age when miracles were supposed to be ordinary occurrences, at the back
and call of the commonest saint, when the whole atmosphere was surcharged with
supernaturalism in Arabia and outside Arabia.

He turned the attention of his followers towards the study of nature and its laws, to
understand them and appreciate the Glory of God. The Quran says,

"God did not create the heavens and the earth and all that is between them in play.
He did not create them all but with the truth. But most men do not know."
The world is not illusion, nor without purpose. It has been created with the truth. The
number of verses inviting close observation of nature are several times more than
those that relate to prayer, fasting, pilgrimage etc. all put together. The Muslim
under its influence began to observe nature closely and this give birth to the
scientific spirit of the observation and experiment which was unknown to the Greeks.
While the Muslim Botanist Ibn Baitar wrote on Botany after collecting plants from all
parts of the world, described by Myer in his Gesch. der Botanikaa-s, a monument of
industry, while Al Byruni traveled for forty years to collect mineralogical specimens,
and Muslim Astronomers made some observations extending even over twelve years.
Aristotle wrote on Physics without performing a single experiment, wrote on natural
history, carelessly stating without taking the trouble to ascertain the most verifiable
fact that men have more teeth than animal. Galen, the greatest authority on classical
anatomy informed that the lower jaw consists of two bones, a statement which is
accepted unchallenged for centuries till Abdul Lateef takes the trouble to examine a
human skeleton. After enumerating several such instances, Robert Priffault concludes
in his well known book The making of humanity, "The debt of our science to the
Arabs does not consist in starting discovers or revolutionary theories. Science owes a
great more to Arabs culture; it owes is existence." The same writer says "The Greeks
systematized, generalized and theorized but patient ways of investigation, the
accumulation of positive knowledge, the minute methods of science, detailed and
prolonged observation, experimental inquiry, were altogether alien to Greek
temperament. What we call science arose in Europe as result of new methods of
investigation, of the method of experiment, observation, measurement, of the
development of Mathematics in form unknown to the Greeks. That spirit and these
methods, concludes the same author, were introduced into the European world by
Arabs."

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It is the same practical character of the teaching of Prophet Mohammad that gave
birth to the scientific spirit, that has also sanctified the daily labors and the so called
mundane affairs. The Quran says that God has created man to worship him but the
word worship has a connotation of its own. Gods worship is not confined to prayer
alone, but every act that is done with the purpose of winning approval of God and is
for the benefit of the humanity comes under its purview. Islam sanctifies life and all
its pursuits provided they are performed with honesty, justice and pure intents. It
obliterates the age-long distinction between the sacred and profane. The Quran says
if you eat clean things and thank God for it, it is an act of worship. It is saying of the
prophet of Islam that Morsel of food that one places in the mouth of his wife is an act
of virtue to be rewarded by God. Another tradition of the Prophet says "He who is
satisfying the desire of his heart will be rewarded by God provided the methods
adopted are permissible." A person was listening to him exclaimed 'O Prophet of
God, he is answering the calls of passions, is only satisfying the craving of his heart.
Forthwith came the reply, "Had he adopted an awful method for the satisfaction of
his urge, he would have been punished; then why should he not be rewarded for
following the right course."

This new conception of religion that it should also devote itself to the betterment of
this life rather than concern itself exclusively with super mundane affairs, has led to
a new orientation of moral values. Its abiding influence on the common relations of
mankind in the affairs of every day life, its deep power over the masses, its
regulation of their conception of rights and duty, its suitability and adaptability to the
ignorant savage and the wise philosopher are characteristic features of the teaching
of the Prophet of Islam.

But it should be most carefully born in mind this stress on good actions is not the
sacrifice correctness of faith. While there are various school of thought, one praising
faith at the expense of deeds, another exhausting various acts to the detriment of
correct belief, Islam is based on correct faith and righteous actions. Means are
important as the end and ends are as important as the means. It is an organic Unity.
Together they live and thrive. Separate them and both decay and die. In Islam faith
can not be divorced from the action. Right knowledge should be transferred into right
action to produce the right results. How often the words came in Quran -- Those who
believe and do good thing, they alone shall enter paradise. Again and again, not less
than fifty times these words are repeated as if too much stress can not be laid on
them. Contemplation is encouraged but mere contemplation is not the goal. Those
who believe and do nothing can not exist in Islam. These who believe and do wrong
are inconceivable. Divine law is the law of effort and not of ideals. It chalks out for
the men the path of eternal progress from knowledge to action and from action to
satisfaction.

But what is the correct faith from which right action spontaneously proceeds
resulting in complete satisfaction. Here the central doctrine of Islam is the Unity of
God. There is no God but God is the pivot from which hangs the whole teaching and
practice of Islam. He is unique not only as regards his divine being but also as
regards his divine attributes.

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As regards the attributes of God, Islam adopts here as in other things too, the law of
golden mean. It avoids on the one hand, the view of God which divests the divine
being of every attribute and rejects, on the other, the view which likens him to
things material. The Quran says, On the one hand, there is nothing which is like him,
on the other , it affirms that he is Seeing, Hearing, Knowing. He is the King who is
without a stain of fault or deficiency, the mighty ship of His power floats upon the
ocean of justice and equity. He is the Beneficent, the Merciful. He is the Guardian
over all. Islam does not stop with this positive statement. It adds further which is its
most special characteristic, the negative aspects of problem. There is also no one
else who is guardian over everything. He is the meander of every breakage, and no
one else is the meander of any breakage. He is the restorer of every loss and no one
else is the restorer of any loss what-so-over. There is no God but one God, above
any need, the maker of bodies, creator of souls, the Lord of the day of judgment,
and in short, in the words of Quran, to him belong all excellent qualities.

Regarding the position of man in relation to the Universe, the Quran says:

"God has made subservient to you whatever is on the earth or in universe. You are
destined to rule over the Universe."
But in relation to God, the Quran says:
"O man God has bestowed on you excellent faculties and has created life and death
to put you to test in order to see whose actions are good and who has deviated from
the right path."
In spite of free will which he enjoys, to some extent, every man is born under certain
circumstances and continues to live under certain circumstances beyond his control.
With regard to this God says, according to Islam, it is my will to create any man
under condition that seem best to me. cosmic plans finite mortals can not fully
comprehend. But I will certainly test you in prosperity as well in adversity, in health
as well as in sickness, in heights as well as in depths. My ways of testing differ from
man to man, from hour to hour. In adversity do not despair and do resort to
unlawful means. It is but a passing phase. In prosperity do not forget God. God-gifts
are given only as trusts. You are always on trial, every moment on test. In this
sphere of life there is not to reason why, there is but to do and die. If you live in
accordance with God; and if you die, die in the path of God. You may call it fatalism.
but this type of fatalism is a condition of vigorous increasing effort, keeping you ever
on the alert. Do not consider this temporal life on earth as the end of human
existence. There is a life after death and it is eternal. Life after death is only a
connection link, a door that opens up hidden reality of life. Every action in life
however insignificant, produces a lasting effect. It is correctly recorded somehow.
Some of the ways of God are known to you, but many of his ways are hidden from
you. What is hidden in you and from you in this world will be unrolled and laid open
before you in the next. the virtuous will enjoy the blessing of God which the eye has
not seen, nor has the ear heard, nor has it entered into the hearts of men to
conceive of they will march onward reaching higher and higher stages of evolution.
Those who have wasted opportunity in this life shall under the inevitable law, which
makes every man taste of what he has done, be subjugated to a course of treatment
of the spiritual diseases which they have brought about with their own hands.
Beware, it is terrible ordeal. Bodily pain is torture, you can bear somehow. Spiritual
pain is hell, you will find it almost unbearable. Fight in this life itself the tendencies of
the spirit prone to evil, tempting to lead you into iniquities ways. Reach the next
stage when the self-accusing sprit in your conscience is awakened and the soul is
anxious to attain moral excellence and revolt against disobedience.

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This will lead you to the final stage of the soul at rest, contented with God, finding its
happiness and delight in him alone. The soul no more stumbles. The stage of
struggle passes away. Truth is victorious and falsehood lays down its arms. All
complexes will then be resolved. Your house will not be divided against itself. Your
personality will get integrated round the central core of submission to the will of God
and complete surrender to his divine purpose. All hidden energies will then be
released. The soul then will have peace. God will then address you:
"O thou soul that art at rest, and restest fully contented with thy Lord return to thy
Lord. He pleased with thee and thou pleased with him; So enter among my servants
and enter into my paradise."
This is the final goal for man; to become, on the, one hand, the master of the
universe and on the other, to see that his soul finds rest in his Lord, that not only his
Lord will be pleased with him but that he is also pleased with his Lord. Contentment,
complete contentment, satisfaction, complete satisfaction, peace, complete peace.
The love of God is his food at this stage and he drinks deep at the fountain of life.
Sorrow and defeat do not overwhelm him and success does not find him in vain and
exulting.

The western nations are only trying to become the master of the Universe.
But their souls have not found peace and rest.

Thomas Carlyle, struck by this philosophy of life writes "and then also Islam-that we
must submit to God; that our whole strength lies in resigned submission to Him,
whatsoever he does to us, the thing he sends to us, even if death and worse than
death, shall be good, shall be best; we resign ourselves to God." The same author
continues "If this be Islam, says Goethe, do we not all live in Islam?" Carlyle himself
answers this question of Goethe and says "Yes, all of us that have any moral life, we
all live so. This is yet the highest wisdom that heaven has revealed to our earth."

~~~

[Muslims add the title ‘Peace be upon him’ after the name of Prophet Muhammad
peace be upon him as a title of respect.]

PLEASE do also read A Shavian and a Theologian

An Illuminating Conversation between George Bernard Shaw
and His Eminence Mohammad Abdul Aleem Siddiqui, al Qaderi
(May God have mercy on him) at:

http://muslim-canada.org/shavian.htm

or at: http://www.barkati.net/booklets/dialogue.htm

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The Quest For True Happiness

By Maulana Shah Muhammad Abdul Aleem Siddique (May God have mercy on
him)

Excerpts of a lecture delivered in Washington USA, in 1950 at:

http://mac.abc.se/home/onesr/d/ms/qth.pdf

or at: http://www.barkati.net/booklets/happines.htm

The Universal Religion

By Maulana Shah Muhammad Abdul Aleem Siddique (May God have mercy on him):

http://mac.abc.se/home/onesr/d/ms/ur.pdf

Spiritual Culture In Islam

By Maulana Shah Muhammad Abdul Aleem Siddique (May God have mercy on
him): http://mac.abc.se/home/onesr/d/ms/sci.pdf

The Forgotten Path of Knowledge

By Maulana Shah Muhammad Abdul Aleem Siddique (May God have mercy
on him): http://mac.abc.se/home/onesr/d/ms/fpk.pdf

Divine Harmony
By Maulana Shah Muhammad Abdul Aleem Siddique (May God have mercy on
him):

http://mac.abc.se/home/onesr/d/ms/dh.pdf

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Women and Their Status In Islam

by Maulana Muhammad Adbul Aleem Siddiqui (May God have Mercy on him):

http://muslim-canada.org/women.htm

The Principles of Islam:

by Maulana Muhammad Adbul Aleem Siddiqui (May God have Mercy on him) at:

http://www.nooremadinah.net/EnglishBooks/ThePriniplesofIslam/ThePriniples
ofIslam.asp

or at: http://www.barkati.net/booklets/principl.htm

WHAT IS ISLAM
by Maulana Muhammad Adbul Aleem Siddiqui (May God have Mercy on him):
http://www.barkati.net/booklets/islam.htm

Preservation, Arrangement and Compilation of the

Holy Qur'an
Excepted from:- The History of the Codification of Islamic Law
by His Eminence Maulana Muhammad Abdul Aleem Siddiqui Al-Qadri(May God have
mercy on him): http://muslim-canada.org/appendixa.htm

Ijtihad and Mujtahid

BY HIS EMINENCE MAULANA MUHAMMAD ABDUL ALEEM SIDDIQUI AL-QADRI (MAY
GOD HAVE MERCY ON HIM) From Ch. VI, "The Codification of Islamic Law" published by
Haji Mohammed Ibrahim, Trinidad, 1950

http://muslim-canada.org/ijtihadmujtahid.html

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Qur’anic Foundations and Structure of Muslim

Society
by Maulana Dr. Fazlur Rahman Ansari al-Qadri, PhD Philosophy (May God have Mercy
on him)

Described as "one of the greatest works on Islam in the Modern Age" A review
of Qur’anic Foundations and Structure of Muslim Society by Maulana Imran Nazar
Hosein can be read at:
http://www.imranhosein.org/articles/40/99-a-great-book-on-islam.html

The book Qur’anic Foundations and Structure of Muslim Society can be downloaded
from: http://www.fazlurrahmanansari.org/QFSMS.html

The transcribed lectures of Maulana Dr. Fazlur Rahman Ansari al-Qadri, PhD Philosophy
(May God have Mercy on him) including “Islam vs. Marxism”, “Through Science &
Philosophy to Religion”, “Position of Women in Islam” etc can be read at:
http://www.fazlurrahmanansari.org/lectures.html

Do also visit the World Federation of Islamic Missions website to listen to a

lecture delivered by Molana Mohammed Abdul Aleem Siddiqui al-Qadri (May
God have mercy on him) and the speeches of his Khalfah (Spiritual Disciple in
Tasawwuf-Sufism) Molana Dr. Fazlur Rahman Ansari al-Qadri, PhD Philosophy
(May God have Mercy on him) :
http://www.wfim.org.pk/

Do note that a variety of the audio lectures of Molana Fazlur Rahman Ansari al-
Qadri (May God have Mercy on him) may be purchased at:
http://sufi.co.za/cds_and_dvds.htm

Shaykh Pirzada on the "Eminent Role of Women in Islam"

(with English Subtitles):
http://mihpirzada.com/index.php?option=com_content&task=view&id=196&Itemid=49

More on Women in Islam: http://www.islam786.org/sisterspage.htm

More information on Islam: http://www.islam786.org/discoverislam.htm

Discover the Peace and Beauty of Traditional Islam:

http://www.islam786.org/newmuslims.htm

Do also download Islam, Jihad, Terrorism and Wahabiism:

http://www.scribd.com/doc/11023715/Islam-Jihad-Terrorism-and-Wahabiism

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‘The Jewel of Medina’ by Sherry Jones

a response to the American Journalist’s contentious novel

By Shaykh Muhammad Imdad Hussain Pirzada, November 2008:

http://mihpirzada.com/index.php?option=com_content&task=view&id=197&Itemid=47

Shaykh Pirzada responds to Geert Wilders’

FITNA
In this lecture Shaykh M I H Pirzada responds to the recent release of Geert
Wilders’ film named ‘Fitna’.The lecture was delivered at the Madni Jamia
Masjid in Bradford (UK) on Sunday 30 March 2008:

http://mihpirzada.com/index.php?option=com_content&task=view&id=102&Itemid=49

The Elementary Teachings of Islam

by Maulana Muhammad Adbul Aleem Siddiqui (May God have Mercy on him) at:

http://muslim-canada.org/elementary_1.html

Gospel of Barnabas:
http://www.isn1.net/SearchResults.asp?Search=Saint+Barnabas

Classical Islam:
http://www.isn1.net/Classical-Islam-p/bk-classicalislamandthenaqshba.htm

Dimensions of Islam Volume 1 (includes the following five books)

by Mawlana Abdul Aleem Siddiqi al-Qadiri (May God have mercy on him)

i.A Shavian and a Theologian

ii.Quest for True Happiness
iii.Cultivation of Science by the Muslims
iv.The Universal Religion
v.Spiritual Culture in Islam

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Dimensions of Islam Volume Two

by Mawlana Abdul Aleem Siddiqi al-Qadiri (May God have mercy on him)

This Volume contains the following chapters :

> The Clarion call
> The forgotten path of knowledge
> The History of the Codification of Islamic Law
> Women & their Status in Islam
> The Principles of Islam
> The Universal Teaching.

Do note that 'Dimensions of Islam' a collection of Molana Abdul aleem Siddiqui

(May God have mercy on him)’s books, volume 1 and volume 2 can be bought
from the Raza Academy: http://www.raza.org.za/Books/book%20shop.htm
(bear with them they're just busy redoing their website, their other contact
details are given below) in south africa or Volume 2 in the UK from Madani
Propagation:
http://www.madanipropagation.com/main/page_sufi_books_abdul_aleem_sidd
iqui.html

Raza Academy South Africa Contact Details:

HEAD OFFICE
1st FLOOR, 92 VICTORIA STREET
DURBAN
4 001
REPUBLIC OF SOUTH AFRICA

POSTAL ADDRESS
P. O. BOX 5325
DURBAN
4 000
REPUBLIC OF SOUTH AFRICA

All correspondence addressed to "The General Secretary"

PHONE: +27 (31) 301-6786

FAX: +27 (31) 301-7638/304-7814
MOBILE: +27 - 839886554
WEB SITE: www.raza.org.za
E-MAIL: [email protected]

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