PATENT OF PROPHET MUHAMMAD (PBUH)


PATENT OF PROPHET MUHAMMAD (PBUH)

 (John Davenport. An apology for Mohammed and the Koran. 1869. Pages 147-151. The book is available on Archive.org)

Intro: Richard Pococke (19 November 1704 – 25 September 1765)[1] was an English prelate and anthropologist. He was Protestant Bishop of Ossory (1756–65) and Meath (1765), both dioceses of the Church of Ireland. However, he is best known for his travel writings and diaries.

He was also distantly related to Edward Pococke, the English Orientalist and biblical scholar.

 

By the grace of Allah I have found the complete record of the Covenant in Christian sources, in the above mentioned book of a noble writer, John Davenport:

“In proof of the correctness of the view thus taken by the historian of the tolerant character of Mohammed, the following public document is here inserted, being extracted from a work entitled ‘A Description of the East and other Countries,’ by Richard Pococke, Bishop of Meath, and published in 1743, vol. i. p. 268. The high character of its author for piety, integrity and learning is a sufficient voucher for the authenticity of the document which is as follows :—

 

The Patent of Muhammed(pbuh), which he granted to the Monks of Mount Sinai, and to Christians in general.

“As God is great and governeth, from whom all the prophets are come, for there remaineth no record of injustice against God; through the gifts that are given unto men, Mohammed, the son of Abdallah, the Apostle of God, and careful guardian of the whole world, has written the present instrument, to all those that are his national people, and of his religion, as a secure and positive promise to be accomplished to the Christian nation and relations of the Nazareen, whosoever they may be, whether they be the noble or the vulgar, the honourable or otherwise, saying thus:

 

I. Whosoever of my nation shall presume to break my promise and oath which is contained in this present agreement, destroys the promise of God, acts contrary to the oath and will be a resister of the faith (which God forbid!) for he becometh worthy of the curse, whether he be the king himself or a poor man, or what person soever he may be.

 

II. That whenever any of the monks in his travels shall happen to settle on any mountain, hill, village, or in any other habitable place, on the sea or in deserts, or in any convent, church, or house of prayer, I shall be in the midst of them, as the preserver and protector of them, their goods and effects, with my soul, aid and protection, jointly with all my national people, because they are a part of my own people, and an honour to me.

 

III. Moreover, I command all officers not to require any poll tax of them or any other tribute, because they shall not be forced or compelled to anything of this kind.

 

IV. None shall presume to change their judges or governors, but they shall remain in their office without being deposed.

 

V. No one shall molest them when they are travelling on the road.

 

VI. Whatever churches they are possessed of, no one is to deprive them of them.

 

VII. Whosoever shall annul any of these my decrees, let him know positively that he annuls the ordinance of God.

 

VIII. Moreover, neither their judges, governors, monks, servants, disciples, or any others depending on them, shall pay any poll tax or be molested on that account, because I am their protector, wheresoever they shall be, either by land or sea, east or west, north or south; because both they and all that belong to them are included in this my promissory oath and patent.

 

IX. And of those that live quietly and solitary upon the mountains, they shall exact neither poll tax nor tithes from their incomes, neither shall any Mussulman partake of what they have, for they labour only to maintain themselves.

 

X. Whenever the crop of the earth shall be plentiful in its due time, the inhabitants shall be obliged, out of every bushel, to give them a certain measure.

 

XI. Neither in time of war shall they take them out of their habitation, nor compel them to go to the wars, nor even then shall they require of them any poll-tax.

 

In these eleven chapters is to be found whatever relates to the monks; as to the remaining seven chapters they direct what relates to every Christian.

 

XII. Those Christians who are inhabitants, and with their riches and traffic are able to pay the poll-tax, shall pay no more than 12 drachmas.

 

XIII. Excepting this, nothing more shall be required of them, according to the express word of God, that says: ‘Do not molest those that have a veneration for the Books that are sent from God, but rather, in a kind manner, give of your good things to them, and converse with them, and hinder every one from molesting them.’

 

XIV. If a Christian woman shall happen to marry a Mussulman, the Mussulman shall not cross the inclination of his wife to keep her from her chapel and prayers and the practice of her religion.*

 

XV. That no person hinder them from repairing their churches.

 

XVI. Whosoever acts contrary to this my grant, or gives credit to anything contrary to it, becomes truly an apostate from God and his divine Apostle, because this protection I have granted to them according to this promise.

 

XVII. No one shall bear arms against them, but, on the contrary, the Mussulmans shall wage war for them.

 

XVIII. And by this I ordain that none of my nation shall presume to do or act contrary to this promise until the end of the world.

 

Witnesses:

Ali the son of Abu Thaleb.

Homar, the son of Hattavi.

Ziphir, the son of Abuan.

Saith, the son of Maat.

Thavitt, the son of Nesis.

Amphachin, the son of Hassan.

Muathem, the son of Kasvi.

Azur, the son of Jassin.

Abombaker, the son of Ambi Kaphe.

Ottoman, the son of Gafas.

Ambtelack, the son of Messutt.

Phazer, the son of Abbas.

Talat, the son of Amptolack.

Saat the son of Abbatt.

Kasmer the son of Abid.

Ambtullack the son of Omar.

 

This present was written by the leader, the successor of Ali, the son of Abu Thaleb; the prophet marking it with his own hand at the mosque of the Prophet (on whom be peace!) in the second year of Hegira, the third day of the month of Machorem(Muharram).

* Turkish lawyers give as an example of this point, that the Mussulman son of a Christian mother is bound to convey her, when old or infirm, to the church door, upon a beast (horse or a mule etc.); and should he be poor and possess no beast, he is bound to carry her on his shoulders.”[1]

(John Davenport. An apology for Mohammed and the Koran. 1869. Pages 147-151. The book is available on Archive.org)

Life After Death


The question of whether or not there is life after death does not fall under the field of science, because science is only concerned with the classification and analysis of recorded data. Moreover, man has been busy with scientific enquiries and research, in the modern sense of the term, only for the last few centuries, while he has been familiar with the idea of life after death since time immemorial. All the prophets of God called their people to worship God and to believe in life after death. They laid so much emphasis on the belief in life after death that even a slight doubt in it meant denying God and made all other beliefs meaningless. The very fact that all the prophets of God have dealt with this metaphysical question so confidently and uniformly – the gap between their ages being thousands of years – goes to prove that the source of their knowledge of life after death, as proclaimed by them all, was the same: Divine revelation.

We also know that these prophets of God were greatly opposed by their people, mainly on the issue of life after death, as their people thought it impossible. But in spite of that opposition, the prophets won many sincere followers. The question arises, what made those followers forsake the established beliefs, traditions and customs of their forefathers, regardless of the risk of being totally alienated from their own community? The simple answer is that they made use of their faculties of mind and heart and realized the truth.

Did they realize the truth through experiencing it? Not so, as the perceptual experience of life after death is impossible. Actually, God has given man, besides perceptual consciousness, rational, aesthetic and moral consciousness too. It is this consciousness that guides man regarding realities that cannot be verified through sensory data. That is why all the prophets of God, while calling people to believe in God and the life hereafter, appealed to the aesthetic, moral and rational sides of man. For example, when the idolaters of Makkah denied even the possibility of life after death, the Qur’an exposed the weakness of their stand by advancing very logical and rational arguments in support of it:

Who will revive these bones when they have rotted away? Say: He will revive them who produced them at the first, for He is the Knower of every creation, Who has appointed for you fire from the green tree, and behold! you kindle from it. Is it not He who created the heavens and the earth, able to create the like of them? Yes, and He is indeed the Supreme Creator, the All-Knowing. (36:78-81)

And they say, “There is not but our worldly life; we die and live, and nothing destroys us except time.” And they have of that no knowledge; they are only assuming.

And when Our verses are recited to them as clear evidences, their argument is only that they say, “Bring [back] our forefathers, if you should be truthful.”(45:24-25)

Surely God will raise all the dead but God has His own plan of things. A day will come when the whole universe will be destroyed and then again the dead will be resurrected to stand before God. That day will be the beginning of the life that will never end, and that Day, every person will be rewarded by God according to his good and evil deeds.

The explanation that the Qur’an gives about the necessity of life after death is what the moral consciousness of man demands. Actually, if there is no life after death, the very belief in God becomes irrelevant, or even if one believes in God, that would be an unjust and indifferent God: having once created man only to be unconcerned with his fate. Surely, God is Just. He will punish the tyrants whose crimes are beyond count: having killed hundreds of innocent persons, created great corruption in the society, enslaved numerous persons to serve their whims, and so forth. Man, having a very short span of life in this world, and this physical world, also, not being eternal, punishments or rewards equal to the evil or noble deeds of persons are not possible here. The Qur’an very emphatically states that the Day of Judgment must come and God will decide about the fate of each soul according to his or her record of deeds:

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

The Day of Resurrection will be the Day when God’s attributes of Justice and Mercy will be in full manifestation. God will shower His mercy on those who suffered for His sake in the worldly life, believing that an eternal bliss was awaiting them. But those who abused the bounties of God, caring nothing for the life to come, will be in the most miserable state.

Drawing a comparison between them the Qur’an says:

Then is he whom We have promised a good promise which he will obtain like he for whom We provided enjoyment of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]? (28:61)

[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back
That I might do righteousness in that which I left behind.” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected.
So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another.
And those whose scales are heavy [with good deeds] – it is they who are the successful.
But those whose scales are light – those are the ones who have lost their souls, [being] in Hell, abiding eternally.
The Fire will sear their faces, and they therein will have taut smiles. (23:99-104)

The belief in life after death not only guarantees success in the Hereafter, but also makes this world full of peace and happiness by making individuals most responsible and dutiful in their activities.

Think of the people of Arabia. Gambling, wine, tribal feuds, plundering and murdering were their main traits when they had no belief in a life hereafter. But as soon as they accepted the belief in One God and life after death, they became the most disciplined nation of the world. They gave up their vices, helped each other in hours of need, and settled all their disputes on the basis of justice and equality. Similarly, the denial of life after death has its consequences not only in the Hereafter, but also in this world. When a nation as a whole denies it, all kinds of evils and corruptions become rampant in that society and ultimately it is destroyed. The Qur’an mentions the terrible end of ‘Aad, Thamud and the Pharaoh in some detail: See Quran(69:4-29)

Thus, there are very convincing reasons to believe in life after death.

First, all the prophets of God have called their people to believe in it.

Secondly, whenever a human society is built on the basis of this belief, it has been the most ideal and peaceful society, free of social and moral evils.

Thirdly, history bears witness that whenever this belief is rejected collectively by a group of people in spite of the repeated warning of the Prophet, the group as a whole has been punished by God, even in this world.

Fourthly, moral, aesthetic and rational facilities of man endorse the possibility of life after death.

Fifthly, God’s attributes of Justice and Mercy have no meaning if there is no life after death.

History of Islam during the Lifetime of the Prophet and the Rightly Guided Caliphs (1of 2)


In the name of Allah, The Most Gracious and The Most Merciful

Muhammad (peace and blessings be upon him)- A Brief Description

He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a state, built a nation, laid down a moral code, initiated numerous social and political reforms, established a powerful and dynamic society to practice and represent his teachings and completely revolutionized the worlds of human thought and behavior for all times to come.

“HIS NAME IS MUHAMMAD” ,May Peace of God Be Upon Him

He was born in Arabia in the year 570 C.E., started his mission of preaching the religion of Truth, Islam (submission to One God ) at the age of forty and departed from this world at the age of sixty-three.

During this short period of 23 years of his prophet hood, he changed the complete Arabian Peninsula from paganism and idolatry to worship of One God, from tribal quarrels and wars to national solidarity and cohesion, from drunkenness and debauchery to sobriety and piety, from lawlessness and anarchy to disciplined living, from utter bankruptcy to the highest standards of moral excellence.

Human history has never known such a complete transformation of a people or a place before or since – and all these unbelievable wonders in JUST OVER TWO DECADES.

Human history has never known such a complete transformation of a people or a place before or since – and IMAGINE all these unbelievable wonders in JUST OVER TWO DECADES.

Muhammad (peace and blessings be upon him) was a religious teacher, a social reformer, a moral guide, an administrative colossus, a faithful friend, a wonderful companion, a devoted husband, a loving father – all in one.

No other man in history ever excelled or equaled him in any of these different aspects of life – but it was only for the selfless personality of Muhammad (peace and blessings be upon him) to achieve such incredible perfection.

Muhammad (peace and blessings be upon him) was nothing more or less than a human being but he was a man with a noble mission, which was to unite humanity on the worship of ONE and ONLY ONE GOD and to teach them the way to honest and upright living based on the commands of God.

He always described himself as, ‘A Servant and Messenger of God’ and so indeed every action of his proclaimed to be.

No other man in history ever excelled or equaled him in any of these different aspects of life – but it was only for the selfless personality of Muhammad (peace and blessings be upon him)

Caliph: An Introduction

Meaning of the Word ‘Caliph’

The word ‘Caliph’ is the English form of the Arabic word ‘Khalifa,’ which is short for Khalifatu Rasulil-lah. The latter expression means Successor to the Messenger of God, the Holy Prophet Muhammad (peace be on him). The title ‘Khalifatu Rasulil-lah’ was first used for Abu Bakr, who was elected head of the Muslim community after the death of the Prophet.

The Significance of the Caliphate

The mission of Prophet Muhammad (peace be on him), like that of the earlier messengers of God, was to call people to the worship of and submission to the One True God. In practice, submission to God means to obey His injunctions as given in the Holy Qur’an and as exemplified by Sunnah (the practice of the Prophet). As successor to the Prophet, the Caliph was the head of the Muslim community and his primary responsibility was to continue in the path of the Prophet.

Since religion was perfected and the door of Divine revelation was closed at the death of the Prophet, the Caliph was to make all laws in accordance with the Qur’an and the Sunnah. He was a ruler over Muslims but not their sovereign since sovereignty belongs to God alone. He was to be obeyed as long as he obeyed God.

He was responsible for creating and maintaining conditions under which it would be easy for Muslims to live according to Islamic principles, and to see that justice was done to all. Abu Bakr, at the time he accepted the Caliphate, stated his position thus:

“The weak among you shall be strong with me until their rights have been vindicated; and the strong among you shall he weak with me until, if the Lord wills, I have taken what is due from them… Obey me as long as I obey God and His Messenger. When I disobey Him and His Prophet, then obey me not.”

 The Rightly-Guided Caliphs (Al-Khulafa-ur-Rashidun)

Those Caliphs who truly followed in the Prophet’s foot steps are called ‘The Rightly-Guided Caliphs’ (Al-Khulafa-ur Rashidun in Arabic). They are the first four Caliphs: Abu Bakr, ‘Umar, Uthmân and Ali. All four were among the earliest and closest Companions of the Prophet (peace be on him).

They lived simple and righteous lives and strove hard for the religion of God. Their justice was impartial, their treatment of others was kind and merciful, and they were one with the people – the first among equals. After these four, the later Caliphs assumed the manners of kings and emperors and the true spirit of equality of ruler and ruled diminished to a considerable extent in the political life of Muslims.

It should be clearly understood that the mission of Prophet Muhammad (peace be on him), and hence that of the Rightly-Guided Caliphs, was not political, social or economic reform, although such reforms were a logical consequence of the success of this mission, nor the unity of a nation and the establishment of an empire, although the nation did unite and vast areas came under one administration, nor the spread of a civilization or culture, although many civilizations and cultures developed, but only to deliver the true message of God to all the peoples of the world and to invite them to submit to Him, while being the foremost among those who submitted.

 

Is there life after death?


Muslims believe that the present life is a trial in preparation for the next realm of existence. When a Muslim dies, he or she is washed and wrapped in a clean, white cloth (usually by a family member) and buried after a special prayer, preferably the same day. Muslims consider this a final service that they can do for their relatives and an opportunity to remember that their own existence here on earth is brief.

The question of whether there is life after death does not fall under the jurisdiction of science, as science is concerned only with classification and analysis of sense data. Moreover, man has been busy with scientific inquiries and research, in the modern sense of the term, only for the last few centuries, while he has been familiar with the concept of life after death since time immemorial.

All the Prophets of God called their people to worship God and to believe in life after death. They laid so much emphasis on the belief in life after death that even a slight doubt in it meant denying God and made all other beliefs meaningless.

The very fact that all the Prophets of God have dealt with this metaphysical question of life after death so confidently and so uniformly – the gap between their ages in some cases, being thousands of years – goes to prove that the source of their knowledge of life after death as proclaimed by them all, was the same, i.e. Divine revelation.

We also know that these Prophets of God were greatly opposed by their people, mainly on the issue of life after death, as their people thought it impossible. But in spite of opposition, the Prophets won many sincere followers.

The question arises: what made those followers forsake the established beliefs, traditions and customs of their forefathers, notwithstanding the risk of being totally alienated from their own community? The simple answer is: they made use of their faculties of mind and heart and realized the truth.

Did they realize the truth through perceptual consciousness? They couldn’t, as perceptual experience of life after death is impossible. God has given man besides perceptual consciousness, rational, aesthetic and moral consciousness too. It is this consciousness that guides man regarding realities that cannot be verified through sensory data. That is why all the Prophets of God while calling people to believe in God and life after death, appeal to the aesthetic, moral and rational consciousness of man.

For example, when the idolaters of Makkah denied even the possibility of life after death, the Quran exposed the weakness of their stand by advancing very logical and rational arguments in support of it:

 And he (i.e. man) presents for Us an example (i.e. attempting to establish the finality of death) and forgets his [own] creation. He says, “Who will give life to bones while they are disintegrated?” Say, “He will give them life who produced them the first time; and He is, of all creation, Knowing.” [It is] He who made for you from the green tree, fire, and then from it you ignite. Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator.  (Quran, 36:78-81)

On another occasion, the Quran very clearly says that the disbelievers have no sound basis for their denial of life after death. It is based on pure conjecture:

 And they say, “There is not but our worldly life; we die and live (i.e. some people die and others live, replacing them) and nothing destroys us except time.” And they have of that no knowledge; they are only assuming. And when Our verses are recited to them as clear evidences, their argument is only that they say, “Bring [back] our forefathers, if you should be truthful.” Say, “God causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt,” but most of the people do not know.  (Quran, 45:24-26)

Surely God will raise all the dead. But God has His own plan of things. A day will come when the whole universe will be destroyed and then the dead will be resurrected to stand before God. That day will be the beginning of a life that will never end, and on that day every person will be rewarded by God according to his or her good or evil deeds.

The explanation that the Quran gives about the necessity of life after death is what the moral consciousness of man demands. Actually, if there is no life after death, the very belief in God becomes meaningless or even if one believes in God, it would be n unjust and indifferent God, having once created man and now not being concerned with his fate.

Surely, God is just. He will punish the tyrants, whose crimes are beyond count – having tortured and killed hundreds or thousands of innocent people, created great corruption in society, enslaved numerous persons to serve their whims, etc., because man has a very short life span in this world and because numerous individuals are affected by one’s actions, adequate punishments and rewards are not possible in this life.

The Quran very emphatically states that the Day of Judgment must come and that God will decide the fate of each soul according to his or her record of deeds:

 But those who disbelieve say, “The Hour (i.e. the Day of Judgment) will not come to us.” Say, “Yes, by my Lord, it will surely come to you. [God is] the Knower of the unseen.” Not absent from Him is an atom’s weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register – That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision. But those who strive against Our verses [seeking] to cause failure (i.e. to undermine their credibility) – for them will be a painful punishment of foul nature.  (Quran, 34:3-5)

The Day of Resurrection will be the Day when God’s attributes of Justice and Mercy will be in full manifestation. God will shower His mercy on those who suffered for His sake in the worldly life, believing that an eternal bliss was awaiting them. But those who abused the bounties of God, caring nothing for the life to come, will be in the most miserable state. Drawing a comparison between them, the Quran says:

 Then is he whom We have promised a good promise which he will meet [i.e. obtain] like he for whom We provided enjoyment of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]?  (Quran, 28:61)

The Quran also states that this worldly life is a preparation for the eternal life after death. But those who deny it become slaves of their passions and desires, making fun of virtuous and God-conscious persons.

Such persons realize their folly only at the time of their death and wish to be given a further chance in the world but in vain. Their miserable state at the time of death, and the horror of the Day of Judgment, and the eternal bliss guaranteed to the sincere believers are very clearly and beautifully mentioned in the following verses of the Quran:

 [For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back that I might do righteousness in that which I left behind (i.e. in that which I neglected).” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected. So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another. And those whose scales are heavy [with good deeds] – it is they who are the successful. But those whose scales are light – those are the ones who have lost their souls, [being] in Hell, abiding eternally. The Fire will sear their faces, and they therein will have taut smiles (i.e. their lips having been contracted by scorching until the teeth are exposed).  (Quran, 23:99-104)

The belief in life after death not only guarantees success in the Hereafter but also makes this world full of peace and happiness by making individuals most responsible and dutiful in their activities.

Think of the people ofArabiabefore the arrival of the Prophet Muhammad . Gambling, wine, tribal feuds, plundering and murdering were their main traits when they had no belief in life after death. But as soon as they accepted the belief in the One God and life after death they became the most disciplined nation of the world.

They gave up their vices, helped each other in hours of need, and settled all their disputes on the basis of justice and equality. Similarly the denial of life after death has its consequences not only in the Hereafter but also in this world. When a nation as a whole denies it, all kinds of evils and corruption become rampant in that society and ultimately it is destroyed.

The Quran mentions the terrible end of Aad, Thamud and the Pharaoh in some detail:

 [The tribes of] Thamud and Aad denied the Striking Calamity [i.e. the Resurrection]. So as for Thamud, they were destroyed by the overpowering [blast]. And as for Aad, they were destroyed by a screaming, violent wind which He [i.e. God] imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees. Then do you see of them any remains? And there came Pharaoh and those before him and the overturned cities (i.e. those to whichLotwas sent) with sin. And they disobeyed the messenger of their Lord, so He seized them with a seizure exceeding [in severity]. Indeed, when the water overflowed, We carried you [i.e. your ancestors] in the sailing ship (i.e. which was constructed by Noah). That We might make it for you a reminder and [that] a conscious ear would be conscious of it. (Quran, 69:4-12)

Events of the Day of Judgment

God states in the Quran about the events of the Day of Judgment:

 Then when the Horn is blown with one blast, and the earth and the mountains are lifted and leveled with one blow [i.e. stroke] – Then on that Day, the Occurrence [i.e. Resurrection] will occur, And the heaven will split [open], for that Day it is infirm (i.e. weak, enfeebled and unstable). And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them]. That Day, you will be exhibited [for judgment]; not hidden among you is anything concealed (i.e. any person or any secret you might attempt to conceal). So as for he who is given his record in his right hand, he will say, “Here, read my record! Indeed, I was certain that I would be meeting my account.” So he will be in a pleasant life – In an elevated Garden, Its [fruit] to be picked hanging near. [They will be told], “Eat and drink in satisfaction for what you put forth (i.e. literally, advanced in anticipation of reward in the Hereafter) in the days past.” But as for he who is given his record in his left hand, he will say, “Oh, I wish I had not been given my record, and had not known what is my account. I wish it [i.e. my death] had been the decisive one (i.e. ending life rather than being the gateway to eternal life). My wealth has not availed me. Gone from me is my authority.” [God will say], “Seize him and shackle him. Then into Hellfire drive him. Then into a chain whose length is seventy cubits insert him.” Indeed, he did not used to believe in God, the Most Great. (Quran, 69:13-33)

The Prophet Muhammad  taught that three things continue to benefit a [believing] person even after death – charity which he had given (which continues to benefit others), beneficial knowledge which he had left behind (i.e. authored or taught), and supplication on his behalf by a righteous child (Narrated by Saheeh Muslim).

Thus, there are very convincing reasons to believe in life after death:

1)  All the Prophets of God have called their people to believe in it.

2)  Whenever a human society is built on the basis of this belief, it has been the most ideal and peaceful society, free of social and moral evils.

3)  History bears witness that whenever this belief is rejected collectively by a group of people in spite of the repeated warning of the Prophet, the group as a whole has been punished by God even in this world.

4)  Moral, aesthetic and rational faculties of man endorse the possibility of the life after death.

5)  God’s attributes of Justice and Mercy have no meaning if there is no life after death.

Source:  WAMY


Living Islam


Islam is also a “way of life.” The faith offers guidance and structure in all aspects of daily life, from birth and death rites, to courtship and marriage relationships, and in education and business dealings.

Some people think that religion is composed of rituals limited to certain times- They think about Allah and the afterlife only when they pray, fast, give charity or go on the pilgrimage. At other times they are engrossed in the business of the world.

Living by the values of Islam is possible by applying the commands and advice given in the Qur’an to every aspect of life. This and the practice of the Sunnah ( practice of the Prophet Mohammed (Peace be upon him)) is the only way that people can achieve the best and happiest results in this world and the next. Our Lord tells us in the Qur’an that a person can attain the best kind of life by doing right actions:

Anyone who acts rightly, male or female, being a believer, We will give them a good life and We will recompense them according to the best of what they did. (QURAN,Surat an-Nahl: 97)

Muslims strive each day to walk the “middle road” — meeting one’s needs and living life, while being ever-mindful of God and the responsibilities we each have to Him and to our fellow human beings. A Muslim should try to strike a balance, being “of this world” without being neglectful of the spiritual realm.

What is Islam?

Islam, which comes from an Arabic root word meaning “peace” and “submission.” Islam teaches that one can only find peace in one’s life by submitting to Almighty God (Allah) in heart, soul and deed. The same Arabic root word gives us “Salaam alaykum,” (“Peace be with you”), the universal Muslim greeting.

Who is a Muslim?

A person who believes in and consciously follows Islam is called a Muslim, also from the same root word. So, the religion is called “Islam,” and a person who believes in and follows it is a “Muslim.”

 

Who is Allah?

Allah is the proper name for Almighty God, and is often translated merely as “God.” Allah has other names that are used to describe His characteristics: the Creator, the Sustainer, the Merciful, the Compassionate, the Just etc.

Muslims believe that since Allah alone is the Creator, it is He alone that deserves our devout love and worship. Islam holds to a strict monotheism. Any worship and prayers directed at saints, prophets, other human beings or nature is considered idolatry.

What do Muslims believe about God, prophets, the afterlife, etc.?

The basic beliefs of Muslims fall into six main categories, which are known as the “Articles of Faith”:

  • Faith in the unity of God
  • Faith in angels
  • Faith in books of revelation
  • Faith in prophets
  • Faith in an afterlife
  • Faith in destiny/divine decree

The “five pillars” of Islam

In Islam, faith and good works go hand-in-hand. A mere verbal declaration of faith is not enough, for belief in Allah makes obedience to Him a duty.

The Muslim concept of worship is very broad. Muslims consider everything they do in life to be an act of worship, if it is done according to Allah’s guidance. There are also five formal acts of worship which help strengthen a Muslim’s faith and obedience. They are often called the “Five Pillars of Islam.”

Daily life as a Muslim

While often seen as a radical or extreme religion, Muslims consider Islam to be the middle road. Muslims do not live life with complete disregard for God or religious matters, but nor do they neglect the world to devote themselves solely to worship and prayer. Muslims strike a balance by fulfilling the obligations of and enjoying this life, while always mindful of their duties to Allah and to others.

 A person of faith orders his whole life according to the Qur’an and strives to apply carefully from day to day what he has read and learned in its verses. In everything he does from the moment he gets up in the morning until the time he falls asleep at night, he is intent on thinking, speaking and acting according to the teachings of the Qur’an. Allah shows in the Qur’an that this dedication dominates the whole life of a believer.

Say: “My prayer and my rites, my living and my dying, are for Allah alone, the Lord of all the worlds.” (QURAN,Surat al-An’am: 162)

By Allah’s will, living according to the teaching of the Qur’an and the Sunnah (way of Prophet(pbuh)) will enable people to develop a broad way of understanding, superior intelligence, the ability to distinguish right from wrong and the ability to consider a matter in depth. These characteristics will ensure that the person who possesses them will live every moment of his life in the ease that comes from these advantages. A person who lives his life in submission to Allah and according to the teaching of the Qur’an will be totally different from other people how he behaves, sits and walks, in his point of view and how he explains and interprets things, and in the solutions he finds for the problems that confront him.

Muslims strive each day to walk the “middle road” — meeting one’s needs and living life, while being ever-mindful of God and the responsibilities we each have to Him and to our fellow human beings. A Muslim should try to strike a balance, being “of this world” without being neglectful of the spiritual realm

Islamic Family


One of the reasons that the Islamic family works is because of its clearly defined structure, where each member of the household knows his or her role.  The Prophet Muhammad, may the mercy and blessings of God be upon him, said:

“Each of you is a shepherd, and all of you are responsible for your flocks.” (Saheeh Al-Bukhari, Saheeh Muslim)

The father is the shepherd over his family, protecting them, providing for them, and striving to be their role model and guide in his capacity as head of the household.  The mother is the shepherd over the house, guarding it and engendering in it the wholesome, loving environment that is necessary for a happy and healthy family life.  She is also the one who is primarily responsible for the children’s guidance and education.  Were it not for the fact that one of the parents assumed the leadership role, then inevitably there would be perpetual disputation and fighting, leading to family breakdown – just as there would be in any organization which lacked any single hierarchical authority.

“God puts forth a similitude: a (servant) man belonging to many partners, disputing with one another, and a man belonging entirely to one master.  Are those two equal in comparison?  All the praises and thanks be to God!  But most of them know not.” (Quran 39:29)

It is only logical that the one who is naturally the physically and emotionally stronger of the two parents is made head of the household: the male.

“…And they (women) have rights (over their husbands) similar (to the rights of their husbands) over them – according to what is equitable.  But men have a degree (of responsibility, etc.) over them…” (Quran 2:228)

As for the children, the fruits of their parents love, Islam lays down comprehensive morals enjoining parental responsibility and the child’s reciprocal dutifulness to its parents.

“And treat your parents with kindness.  If one or both of them attain old age in your care, never say to them a word (suggesting) disgust, nor reproach them, but address them with reverent speech.  And humble yourself out of mercy before them, and pray:  ‘My Lord!  Be merciful to them for having cared for me in my childhood.’” (Quran 17:23-4)

Obviously, if the parents fail to inculcate the fear of God within their children from an early age because they are themselves heedless, then they cannot expect to see righteous gratitude returned to them.  Hence, God’s severe warning in His Book:

“O you who believe!  Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones.” (Quran 66:6)

If the parents do indeed strive to raise their children upon righteousness, then, as the Prophet said:

“When the son of Adam dies, all his actions have ceased except [three, a continuing charity, beneficial knowledge and]  a righteous child who prays for their parent.” (Saheeh Al-Bukhari, Saheeh Muslim)

Regardless of how the parents raise their children, and irrespective of their own religion (or lack, thereof), the obedience and reverence that a Muslim son or daughter is required to show them is second only to the obedience due to the Creator Himself.  Thus His reminder:

“And (remember) when We took a covenant from the Children of Israel, (saying): ‘Worship none but God and be dutiful and good to parents, and to kindred, and to orphans and to the poor, and speak good to people, and perform the prayer, and give the alms.’” (Quran 2:83)

In fact, it is quite common to hear of elderly non-Muslims converting to Islam as a result of the increased care and dutifulness their children gave them following their (i.e. the children’s) becoming Muslims.

“Say (O Muhammad): ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them…’” (Quran 6:151)

While the child is obliged to show obedience to both parents, Islam singles out the mother as being the one deserving the lion’s share of loving gratitude and kindness.  When the Prophet Muhammad was asked, “O Messenger of God!  Who from amongst mankind warrants the best companionship from me?”  he replied: “Your mother.”  The man asked: “Then who?”  The Prophet said: “Your mother.” The man asked: “Then who?”  The Prophet repeated: “Your mother.”  Again, the man asked: ‘Then who?’  The Prophet finally said: “(Then) your father.”(Saheeh al-Bukhari and Saheeh Muslim.)

 “And We have enjoined on man to be dutiful and kind to his parents.  His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: ‘My Lord!  Grant me the power and ability that I may be grateful for Your Favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good.  Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).’” (Quran 46:15)

Conclusion

There exists in Islam a general principle that states that what is good for one is good for another.  Or, in the words of the Prophet:

“None of you truly believes until he loves for his (believing) brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

As could be expected, this principle finds its greatest expression in a Muslim family, the nucleus of the Islamic society.  Nevertheless, the dutifulness of the child to its parents is, in truth, extended to all the elders of the community.  The mercy and concern that the parents have for their children is likewise extended to all the young ones.  Actually, it is not as if the Muslim has a choice in such matters.  After all, the Prophet did say:

“He who does not show compassion to our young, nor honor our elders, is not from us.” (Abu Dawood, Al-Tirmidhi)

Is it any wonder, then, that so many people, raised as non-Muslims, find what they are looking for, what they have always believed to have been good and true, in the religion of Islam?  A religion where they are immediately and warmly welcomed as members of one loving family.

Righteousness is not that you turn your faces to the east and the west.  But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth, in spite of love for it, to kinsfolk, orphans, the poor, the wayfarer, to those who ask, and to set slaves free.  And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict.  Such are the people of truth.  And they are the God-Fearing.” (Quran 2:17)