Muslims Contribution To Science

Lost of Christians left Christianity & the reason was clearly : It contradicts science ! What about Muslims ? Here you can read a brief information about Muslims & Science in the past ..

• Astronomy :

Muslims have always had a special interest in astronomy. The moon and the sun are of vital importance in the daily life of every Muslim. By the moon, Muslims determine the beginning and the end of the months in their lunar calendar. By the sun the Muslims calculate the times for prayer and fasting. It is also by means of astronomy that Muslims can determine the precise direction of the Qiblah, to face the Ka'bah in Makkah, during prayer. The most precise solar calendar, superior to the Julian, is the Jilali, devised under the supervision of Umar Khayyam. The Qur'an contains many references to astronomy.

"The heavens and the earth were ordered rightly, and were made subservient to man, including the sun, the moon, the stars, and day and night. Every heavenly body moves in an orbit assigned to it by God and never digresses, making the universe an orderly cosmos whose life and existence, diminution and expansion, are totally determined by the Creator." [Qur'an 30:22]

These references, and the injunctions to learn, inspired the early Muslim scholars to study the heavens. They integrated the earlier works of the Indians, Persians and Greeks into a new synthesis. Ptolemy's Almagest (the title as we know it is Arabic) was translated, studied and criticized. Many new stars were discovered, as we see in their Arabic names - Algol, Deneb, Betelgeuse, Rigel, Aldebaran. Astronomical tables were compiled, among them the Toledan tables, which were used by Copernicus, Tycho Brahe and Kepler. Also compiled were almanacs - another Arabic term. Other terms from Arabic are zenith, nadir, albedo, azimuth.

Muslim astronomers were the first to establish observatories, like the one built at Mugharah by Hulagu, the son of Genghis Khan, in Persia, and they invented instruments such as the quadrant and astrolabe, which led to advances not only in astronomy but in oceanic navigation, contributing to the European age of exploration.

• Geography:

Muslim scholars paid great attention to geography. In fact, the Muslims' great concern for geography originated with their religion. The Qur'an encourages people to travel throughout the earth to see God's signs and patterns everywhere. Islam also requires each Muslim to have at least enough knowledge of geography to know the direction of the Qiblah (the position of the Ka'bah in Makkah) in order to pray five times a day. Muslims were also used to taking long journeys to conduct trade as well as to make the Hajj and spread their religion. The far-flung Islamic empire enabled scholar-explorers to compile large amounts of geographical and climatic information from the Atlantic to the Pacific.

Among the most famous names in the field of geography, even in the West, are Ibn Khaldun and Ibn Batuta, renowned for their written accounts of their extensive explorations. In 1166, Al-Idrisi, the well-known Muslim scholar who served the Sicilian court, produced very accurate maps, including a world map with all the continents and their mountains, rivers and famous cities. Al-Muqdishi was the first geographer to produce accurate maps in color. It was, moreover, with the help of Muslim navigators and their inventions that Magellan was able to traverse the Cape of Good Hope, and Da Gama and Columbus had Muslim navigators on board their ships.

• Humanity:

Seeking knowledge is obligatory in Islam for every Muslim, man and woman. The main sources of Islam, the Qur'an and the Sunnah (Prophet Muhammad's traditions), encourage Muslims to seek knowledge and be scholars, since this is the best way for people to know Allah (God), to appreciate His wondrous creations and be thankful for them. Muslims were therefore eager to seek knowledge, both religious and secular, and within a few years of Muhammad's mission, a great civilization sprang up and flourished. The outcome is shown in the spread of Islamic universities; Al-Zaytunah in Tunis, and Al-Azhar in Cairo go back more than 1,000 years and are the oldest existing universities in the world. Indeed, they were the models for the first European universities, such as Bologna, Heidelberg, and the Sorbonne. Even the familiar academic cap and gown originated at Al-Azhar University.

Muslims made great advances in many different fields, such as geography, physics, chemistry, mathematics, medicine, pharmacology, architecture, linguistics and astronomy. Algebra and the Arabic numerals were introduced to the world by Muslim scholars. The astrolabe, the quadrant, and other navigational devices and maps were developed by Muslim scholars and played an important role in world progress, most notably in Europe's age of exploration.

Muslim scholars studied the ancient civilations from Greece and Rome to China and India. The works of Aristotle, Ptolemy, Euclid and others were translated into Arabic. Muslim scholars and scientists then added their own creative ideas, discoveries and inventions, and finally transmitted this new knowledge to Europe, leading directly to the Renaissance. Many scientific and medical treatises, having been translated into Latin, were standard text and reference books as late as the 17th and 18th centuries.

• Mathematics:

It is interesting to note that Islam so strongly urges mankind to study and explore the universe. For example, the Holy Qur'an states:

"We (Allah) will show you (mankind) Our signs/patterns in the horizons/universe and in yourselves until you are convinced that the revelation is the truth." [Qur'an, 14:53]

This invitation to explore and search made Muslims interested in astronomy, mathematics, chemistry, and the other sciences, and they had a very clear and firm understanding of the correspondences among geometry, mathematics, and astronomy.

The Muslims invented the symbol for zero (The word "cipher" comes from Arabic sifr), and they organized the numbers into the decimal system - base 10. Additionally, they invented the symbol to express an unknown quantity, i.e. variables like x.

The first great Muslim mathematician, Al-Khawarizmi, invented the subject of algebra (al-Jabr), which was further developed by others, most notably Umar Khayyam. Al-Khawarizmi's work, in Latin translation, brought the Arabic numerals along with the mathematics to Europe, through Spain. The word "algorithm" is derived from his name.

Muslim mathematicians excelled also in geometry, as can be seen in their graphic arts, and it was the great Al-Biruni (who excelled also in the fields of natural history, even geology and mineralogy) who established trigonometry as a distinct branch of mathematics. Other Muslim mathematicians made significant progress in number theory.

• Medicine:

In Islam, the human body is a source of appreciation, as it is created by Almighty Allah (God). How it functions, how to keep it clean and safe, how to prevent diseases from attacking it or cure those diseases, have been important issues for Muslims.

Prophet Muhammad himself urged people to "take medicines for your diseases", as people at that time were reluctant to do so. He also said: "God created no illness, but established for it a cure, except for old age. When the antidote is applied, the patient will recover with the permission of God."

This was strong motivation to encourage Muslim scientists to explore, develop, and apply empirical laws. Much attention was given to medicine and public health care. The first hospital was built in Baghdad in 706 AC. The Muslims also used camel caravans as mobile hospitals, which moved from place to place.

Since the religion did not forbid it, Muslim scholars used human cadavers to study anatomy and physiology and to help their students understand how the body functions. This empirical study enabled surgery to develop very quickly.

Al-Razi, known in the West as Rhazes, the famous physician and scientist, (d. 932) was one of the greatest physicians in the world in the Middle Ages. He stressed empirical observation and clinical medicine and was unrivaled as a diagnostician. He also wrote a treatise on hygiene in hospitals. Khalaf Abul-Qasim Al-Zahrawi was a very famous surgeon in the eleventh century, known in Europe for his work, Concessio (Kitab al-Tasrif).

Ibn Sina (d. 1037), better known to the West as Avicenna, was perhaps the greatest physician until the modern era. His famous book, Al-Qanun fi al-Tibb, remained a standard textbook even in Europe, for over 700 years. Ibn Sina's work is still studied and built upon in the East.

Other significant contributions were made in pharmacology, such as Ibn Sina's Kitab al-Shifa' (Book of Healing), and in public health. Every major city in the Islamic world had a number of excellent hospitals, some of them teaching hospitals, and many of them were specialized for particular diseases, including mental and emotional. The Ottomans were particularly noted for their building of hospitals and for the high level of hygiene practiced in them.

· Definition:

The word ISLAM has a two-fold meaning: peace, and submission to God. This submission requires a fully conscious and willing effort to submit to the one Almighty God. One must consciously and conscientiously give oneself to the service of Allah. This means to act on what Allah enjoins all of us to do (in the Qur'an) and what His beloved Prophet, Muhammad (pbuh) encouraged us to do in his Sunnah (his lifestyle and sayings personifying the Qur'an).

Once we humble ourselves, rid ourselves of our egoism and submit totally to Allah, and to Him exclusively, in faith and in action, we will surely feel peace in our hearts. Establishing peace in our hearts will bring about peace in our external conduct as well.

Islam is careful to remind us that it not a religion to be paid mere lip service; rather it is an all-encompassing way of life that must be practiced continuously for it to be Islam. The Muslim must practice the five pillars of the religion: the declaration of faith in the oneness of Allah and the prophet hood of Muhammad (pbuh), prayer, fasting the month of Ramadan, alms-tax, and the pilgrimage to Makkah; and believe in the six articles of faith: belief in God, the Holy Books, the prophets, the angels, the Day of Judgment and God's decree, whether for good or ill.

There are other injunctions and commandments which concern virtually all facets of one's personal, family and civic life. These include such matters as diet, clothing, personal hygiene, interpersonal relations, business ethics, responsibilities towards parents, spouse and children, marriage, divorce and inheritance, civil and criminal law, fighting in defense of Islam, relations with non-Muslims, and so much more.

taken from islam way.

worship In Islam 7

The Hajj (Pilgrimage)

The Hajj is the fifth pillar of Islam. It was the last of them to be revealed. It entails making a journey of faith from the Muslim’s own land to Allah’s Sacred House in Mecca during specific days to perform specific rites with the purpose of attaining nearness to Allah.

The Hajj evokes the memory of Abraham (peace be upon him). Allah had ordered him to build the Sacred House as a sign of His unity and as a place of worship.

Allah says:

Verily, the first house established for the people is in Mecca, blessed and a guidance for all the worlds. It contains clear signs and the place of Abraham. Whoever enters it finds sanctuary. And for Allah the people must make pilgrimage to the House, whoever among them is able to make the journey.

The pilgrims go into a reverent state known as ihrâm where they remove their normal clothing and don the pilgrim garb as a sign of the unity and equality that Abraham (peace be upon him) called to and represented. Allah says, relating the words of Abraham (peace be upon him):

Whoever follows me is from me, and whoever disobeys me, then You (O Allah) are forgiving and merciful.

The pilgrims pace between Mount Safâ and Mount Marwah in remembrance of the trial that Abraham’s wife Hajar had to undergo when he left her with their infant son in Mecca, trusting in Allah. Allah says, relating the supplication of Abraham (peace be upon him) at that difficult time:

Our Lord, verily I placed my progeny in a barren, uncultivated valley at Your Sacred House – O Lord – to establish prayer. So make the hearts of the people go out to them and provide them with fruits so perhaps they might be thankful.

The ritual of throwing stones at the jamarât (stone pillars) signifies when Abraham (peace be upon him) was tempted by Satan who tried to dissuade him from fulfilling Allah’s command to sacrifice his son. Abraham began to repel him with stones. For this reason, it has been prescribed for the pilgrims to throw stones at the jamarât.

Some benefits of the Hajj:

1. The Hajj emphasizes the Islamic characteristics of unity and equality of the Muslims while at the same time proclaiming the absolute unity of Allah.

2. The Hajj is a weighty spiritual and emotional event that remains a part of the believer for the rest of his or her life. The pilgrim will always remember that these experiences occurred in the places where the best of Creation had tread. Allah says:

It is the religion of our father Abraham. He has named you Muslims.

Allah says:

Who disdains the religion of Abraham except the most feebleminded?

3. The Hajj is a cultural journey, rich with experiences. These qualities are well known to those who have performed the Hajj with others from all over the world. Allah says:

And proclaim the pilgrimage to the people; they will come to you on foot, on every lean camel, and from every steep mountain pass.

This huge congregation of Muslims provides an excellent opportunity for them to exchange ideas and discuss their concerns. It can be both a religious and worldly exchange. Those who come for Hajj or follow its progress can benefit economically, socially, and politically. Allah says:

They shall witness benefits for themselves and they should remember the name of Allah in the well-known days.

taken from islamtoday.com

Worship In Islam 6

Fasting

Fasting is the fourth pillar of Islam. It entails abstaining from food, drink, and sexual intercourse from dawn until sunset with the intention of attaining nearness to Allah. It is obligatory every day throughout the lunar month of Ramadân.

Fasting was a religious obligation for the followers of the religions before Islam, though its form may have been different. Allah says:

O you who believe, fasting is prescribed for you as it was prescribed for those who came before you that perhaps you might be God fearing.

Some benefits of fasting:

1. It develops willpower. In this way, it trains the Muslim to rise up to the challenges of life. It gives the individual the ability to control his or her desires. It teaches patience; because the fasting person must give up pleasures that he or she is normally accustomed to enjoying.

2. Fasting is a way of recognizing the blessings of Allah that surround the individual. Allah says:

If you try to count the blessings of Allah, you will never be able do so.

Most of the time, people forget these numerous blessings, never remembering them unless they are lost. Fasting provides a reminder of these blessings throughout the fasting person’s life.

3. Fasting reminds people of the suffering of those who are deprived, affording those who have means a glimpse of the hardships and hunger suffered by the poor. This makes the well off more likely to want to help the poor.

4. Fasting is healthy. It provides rest for the digestive system and cultivates the habit of eating less. It also provides the body relief from harmful habits the fasting person might have, like smoking, the use of stimulants, and possibly other forbidden things.

5. Fasting provides an opportunity for complete devotion to Allah. Fasting is a perfect example of total submission to Allah and fear of Allah alone. The reason for this is that a person’s fast is not witnessed by anyone except Allah himself. The person gives up all physical desires for the whole day exclusively to seek Allah’s pleasure. Allah’s Messenger (peace be upon him) related to us that Allah said: “Every action of the descendants of Adam is for them except for fasting; it is for me and I will reward it.”
taken from islamtoday.com

Worship In Islam 5

Zakâh

Zakâh is the third pillar of Islam. It consists of the payment of a specific portion of wealth whenever a person’s total savings reaches a specific level and is held for a specified period of time. This wealth is then distributed to a predetermined set of beneficiaries.

The previous scriptures recognized the essential meaning of the Zakâh tax, this being consideration for the poor by giving them a portion of wealth. Allah says:

And when We took the covenant of the Children of Israel: do not worship anyone except Allah and show respect to parents, near relatives, the orphans, and the poor, and speak righteousness to the people, and establish prayer, and pay the Zakâh.

The Messiah (peace be upon him) mentioned Zakâh when he was in the cradle. Allah relates his words:

And He enjoined prayer and Zakâh upon me as long as I live.

Islam encouraged spending in charity even before the institution of Zakâh was established. Allah says:

In their wealth is a clear right for the beggar and the destitute.

When the Islamic state was established in Madinah, Zakâh became one of the formal Islamic rites with a distinct system of its own based on the following principles:

1. It is an obligatory duty on the wealthy. It is not voluntary charity. Allah describes Zakâh as a duty from Him and commands His Messenger (peace be upon him), saying:

Take from their wealth charity.

2. It is taken from specific types of wealth, each type having a unique minimum limit, whereby no Zakâh is levied unless it is reached.

3. The amount of Zakâh levied is inversely proportionate to the effort needed to acquire the wealth. In the Zakâh on produce, for instance, rain-fed produce is taxed more heavily than produce that is cultivated with irrigation.

4. It is given to a specific set of beneficiaries that are mentioned in the Qur’ân. Allah says:

The charity is only for the poor, the destitute, the Zakâh collectors, to reconcile hearts to Islam, to free the slaves, people in debt, those in the path of Allah, and the wayfarer; an obligation from Allah, and Allah is All-Knowing, All-Wise.

Zakâh is a manifestation of Islam’s concern for the human being. Allah says:

Truly, We have honored the descendants of Adam.

One of the ways in which this honor can be seen is Allah has taken into consideration those who are unable to provide for themselves. He has made society responsible for their needs through a number of injunctions in the Divine Law, among the most important of which is Zakâh. This concern is conditional. The needy person is expected to expend the maximum possible effort to provide for his or her self, so that any charity given will be of a supplementary nature. Thus, this charity might be to remedy a temporary misfortune, or it might be to provide for someone who is completely incapable of providing for his or her own needs.

Zakâh is an institution managed by the state. It is the responsibility of the political authority to collect the Zakâh, safeguard it, and distribute it to its rightful recipients who are mentioned in the Qur’anic verse. Allah commands His Messenger (peace be upon him) in the following way:

Take from their wealth charity to cleanse them and purify them.

In an Islamic state, the government must appoint the officials who are responsible to collect, safeguard, record, and distribute the Zakâh. The political authority must also set the salaries of these officials, which is also drawn from the Zakâh.

Some benefits of Zakâh:

Zakâh is a means of purification. It purifies the character of the wealthy individual from the stain of selfishness that, if left unchecked, can bring ruin to the social fabric by making society constricted and egotistical. It also purifies the wealth by taking from it the right of the poor. If this right were not taken from it, the wealth would become bereft of all blessings. Zakâh also purifies all the members of society, rich and poor, by removing the causes of social strife and discord.

Zakâh causes an increase of wealth:

1. It elevates the social standing of the wealthy by cultivating within the wealthy person a sense of tranquility and a kind heart, because doing good is one of the greatest reasons for contentment of the heart. It also develops the personality of the poor person by providing for him a sense of solidarity with others in society.

2. It increases wealth and allows it to be blessed. The apparent decrease in the wealth of the affluent is more than offset by the social stability and security that circulating this wealth provides for society.

3. Zakâh is an important means of providing social security.

Islam refuses to allow individual members of society to be denied the basic needs of life, like food, clothing, and shelter. It is necessary that these things are available to all members of society. Allah says:

In their wealth is a clear right for the beggar and the destitute.

4. It narrows the gap between the rich and the poor. People have a natural desire to possess things. Islam recognizes human nature and also recognizes that people will not possess things equally due to their different circumstances and abilities. Islam, however, puts regulations on the acquisition of wealth to keep the wealthy people from going to excess and to prevent the poor people from becoming ruined by their poverty or forced into deviant, destructive behavior on account of jealousy and hatred.

Zakâh is an important way of realizing this objective. Allah says:

What Allah has bestowed upon His Messenger from the people of the towns is for Allah, His Messenger, the kindred, the orphans, the needy, and the wayfarer so that it may not merely circulate between the wealthy among you.

Zakâh provides a minimum limit for charitable spending. It is by far not the maximum. It is the absolute minimum that is required as a religious duty from those who possess wealth. Islam encourages everyone to give in charity as much as they can. Allah says:

You will never attain piety until you spend of what you love.

taken from islamtoday.com

Worship In Islam 4

Prayer

Prayer is the second pillar upon which Islam rests, the first pillar being the testimony of faith. Islam stresses this act of worship and sternly warns against neglecting it. Prayer is the central pillar of faith. It is the key to Paradise and the first thing to be accounted for on the Day of Judgment. It is also the first of the religious obligations brought by the Prophets after faith in Allah. Allah says, addressing Moses (peace be upon him):

Verily I am Allah. There is no god but Me, so worship Me and establish prayer to celebrate My praises.

Allah relates to us the supplication of Abraham (peace be upon him) as follows:

My Lord, have me and my descendants establish prayer. My Lord, accept my supplication.

Likewise, Ishmael (peace be upon him) used to order his family to pray. Allah says:

He used to order his family to pray and pay Zakâh, and he was pleasing to his Lord.

The Messiah (peace be upon him) mentioned prayer when he was in the cradle. Allah relates to us his words:

And He enjoined prayer and Zakâh (alms) upon me as long as I live.

Some benefits of prayer:

1. It enriches the soul and fulfills its yearning to connect with its Lord. This gives the soul peace and contentment.

2. It purifies the heart from the effects of indolence and sin by providing a continuous opportunity for communication with Allah and for repentance. The Messenger (peace be upon him) indicated this when he said to his Companions: “Consider if one of you had a river by his door in which he bathed five times a day. Would any filth remain on him?” They responded in the negative. He said: “Likewise, Allah wipes away sins with the five daily prayers.”

This stresses the meaning of Allah’s words:

Verily prayer forbids licentiousness and wrongdoing. And the remembrance of Allah is the greatest thing.

3. It emphasizes the proximity between religion and daily life. Life, from an Islamic standpoint, is to be directed to Allah. Life is an opportunity for worship and the remembrance of Allah. Praying repeatedly throughout the day, interrupting the daily activities, brings about the realization of this concept. The believer, through prayer, acquires a spiritual awareness that he takes with him throughout all of life’s endeavors.

4. It teaches a Muslim punctuality. Prayer shows how important time actually is. Allah says:

Prayer is enjoined upon the believers at prescribed times.

5. It teaches the Muslim the virtues of constancy and perseverance. Allah’s Messenger (peace be upon him) said: “The best of deeds with Allah are the ones performed most regularly, even if it is small.”

6. It cultivates brotherhood, equality, and humility between the Muslims.

taken from Islamway.com

Worship In Islam 3

The Rites of Worship in Islam

We shall now turn our attentions to the four principal acts of worship prescribed by Islam, which are prayer, Zakâh, fasting, and the Hajj pilgrimage. These four acts of worship – along with the testimony that there is no god besides Allah and that Muhammad is the Messenger of Allah – are the five pillars that Islam rests upon. Allah’s Messenger (peace be upon him) said: “Islam is built upon five things: testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing prayer, paying Zakâh, fasting during the month of Ramadân, and making pilgrimage to the House if one is able to do so.”

These four pillars are the minimum required acts of worship. Negligence in performing these acts of worship is considered a major sin and can lead to apostasy.

Muslims are encouraged to perform more than this in order to draw even nearer to Allah. The Prophet (peace be upon him) relates to us that Allah said: “My servant does not seek nearness to me with anything more beloved than what I have commanded him to do. My servant then continues to seek nearness to me with voluntary acts until I love him.”


These acts of worship are as old as they are new.

Acts of worship similar to these were prescribed in the religions that came before Islam. They were an integral part of those faiths. Allah says, referring to some of the Messengers (peace be upon them):

And We made them leaders that guided people by Our command. We inspired them to perform good deeds, establish prayer, and pay the Zakâh, and they were to us devout worshippers.

Allah says, after speaking about Moses, Abraham, Isaac, and Jacob (peace be upon them all):

O you who believe, fasting is prescribed for you as it was prescribed for those who came before you that perhaps you might be God fearing.

Allah says regarding the Hajj:

And when We gave to Abraham the site of the house (saying): Do not associate with Me anything in worship, and sanctify My house for those who circle it, or stand up, bow, and prostrate in prayer. And proclaim the pilgrimage to the people; they will come to you on foot, on every lean camel, and from every steep mountain pass.

Necessarily, the exact forms taken by these acts of worship were different for the previous manifestations of the Sacred Law. The manner of prayer in Islam is different than it was for the Jews and Christians. The same can be said about alms, fasting, and pilgrimage.

These acts of worship, though they are pure acts of devotion that must be carried out no matter how restricted the worshipper’s understanding of them might be, have wisdom behind them. Knowing the wisdom behind them and the positive effects that they bring about can increase the worshipper’s resolve and zeal in performing them. This knowledge can increase the benefit realized by the worshipper as well.

taken from islamtoday.com

Worship In Islam 2

The Purpose of Worship

Worship provides the believers with many benefits that contribute to both their spiritual and worldly well-being. Some of the most significant of these benefits are as follows:

1. Enrichment and development of the soul:
The human body needs material resources for its existence, like food, drink, and a means of reproduction. As for the soul, its needs cannot be fulfilled except through nearness to Allah by means of faith and obedience, which can only be achieved through worship.

Allah must be worshipped in times of hardship and times of prosperity. Allah says:

We truly know how your heart is distressed by what they say. So celebrate the praises of your Lord and be of those who prostrate themselves and worship your Lord until the sure hour (of death).

Allah says:

When the help of Allah and the victory comes and you see the people entering into the religion of Allah in crowds, then glorify the praises of your Lord and seek His forgiveness. Verily He is Most Forgiving.

2. Realization of human freedom:
Worship liberates the human being from subjugation to anything besides Allah and prevents a person from surrendering his or her will to false gods. This is true freedom that brings about security and contentment. Submission to Allah is a great source of strength. Allah says:

If anyone seeks might, then all might is with Allah.

3. Preparation for the life to come:
Allah says, quoting Moses (peace be upon him):

O my people, this worldly life is but a provision, while the Hereafter is the eternal abode.

The worldly life is a time of trial. The substance of this trial is the worship of Allah in fulfillment of His commandments. Allah says:

(It is Allah) who created death and life to try you as to who is best in deeds.

4. Social reform:
We find that worship, in its most comprehensive meaning, embodies every possible means of individual and social reform. This is because every individual and collective endeavor can enter into the domain of worship. Islam has prescribed certain obligations on the societal – as opposed to the individual – level. This takes societal needs into consideration. Allah says:

Allah has promised those among you who believe and do righteous deeds that he will give them authority in the Earth as He has done for those who came before and that He will establish their religion that He wants to replace their fear with security. They may worship Me and not associate partners with Me.

The advent of Islam brought about great reforms in the domain of worship. Islam came at a time when there were many forms of worship in the world. Some of these were remnants of the previous divinely revealed scriptures. Others were completely man-made. Even those acts of worship that were of divine origin had been corrupted, altered, and removed from their proper contexts.

Some religions exaggerated the importance of formalism and mindless ritual. Others went to extremes to free themselves of all notions of form and order. Some religions went to extremes that made worship a harmful and painful thing. Some of them also demanded monasticism from their adherents. Other religions went to extremes in indulgence, often completely abandoning religious obligations altogether.

Islam came to correct and reform these excessive tendencies, while establishing principles of its own. It provided principles to bring about reform and to safeguard worship. The most important of these principles is that no one deserves to be worshipped except for Allah.

The first thing that Islam came with was the concept of monotheism. Bearing witness to monotheism is how a person enters into the fold of Islam and is considered to be a believer. The testimony is as follows:

“There is no God but Allah. Muhammad is the Messenger of Allah.”

These words are a testimony that there is no one worthy of worship except for Allah. In this way, Islam negates every possible manifestation of polytheism.

Allah addresses His Messenger (peace be upon him) with the following words:

It has been revealed to you and to those who came before you: If you commit polytheism, your deeds will be naught and you will be among the losers.

We can see how the Prophet (peace be upon him) prohibited anything that could lead the people to polytheism or to their falling into excessiveness in their belief. He made it clear that he was merely a slave of Allah and His Messenger. He said: “Do not praise me excessively the way that the Christians praised Jesus the son of Mary. I am only Allah’s slave and Messenger, so say that I am His slave and Messenger.”

He also said: “None should seek help through me. Help should be sought from Allah alone.”

Near the time of his death, he would repeatedly say: “Allah’s wrath became severe towards those people who turned the graves of their Prophets into places of worship.”

He also said: “Whoever takes an oath in other than Allah’s name has fallen into polytheism.”

He said: “Allah has cursed those who offer sacrifices to other than Allah.”

taken from Islamtoday.com

Worship in Islam 1

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In Islam, worship is understood as any utterance or activity, whether manifest or hidden, that Allah loves and is pleased with. It also implies the greatest degree of love and submission on the part of the worshipper.

Every Prophet throughout history called his people to worship Allah alone.

Allah says:

And We sent no Messenger except that We revealed to him: There is no God besides Me, so worship Me.

The purpose of worship is to attain nearness to Allah with what He loves and is pleased with. It is necessary for this worship to be based on clear guidance and to be free from deviance. Therefore, an act of worship must fulfill two conditions:

1. It must conform to the dictates of Allah’s Law as found in the Qur’ân and Sunnah. Allah commands His Messenger (peace be upon him) with the following:

Say (O Muhammad): If you love Allah, then obey me. Then Allah will love you.

2. It must be performed purely for Allah’s sake. There should be no other object of worship involved whatsoever.

Allah commands his Messenger (peace be upon him) with the following:

- Say (O Muhammad): I worship Allah alone, sincerely, and with full devotion.

- Say (O Muhammad): Verily, my prayers, my sacrifice, my life, and my death are for Allah, the Lord of All the Worlds. No partner has He. With this I am commanded and I am the first to submit to His Will.

Comprehensiveness of Worship

The Islamic understanding of worship allows the whole of one’s life to be an act of worship, as long as the objective of that life is the pleasure of Allah, which is achieved by doing good and refraining from evil. A person can turn everyday activities into acts of worship by purifying his or her intention and sincerely seeking Allah’s pleasure through these activities. Allah’s Messenger (peace be upon him) said:

Greeting a person is charity. Acting justly is charity. Helping a man with his steed is charity. A good word is charity. Every step taken on the way to performing prayers is charity. Removing an obstacle from the road is charity.

Earning a living can be a form of worship The Companions saw a man and were astonished by his hard work and industry. They lamented: “If he were only doing this much work for the sake of Allah…”

Allah’s Messenger (peace be upon him) said: “If he is working to support his small children, then it is for the sake of Allah. If he is working to support his elderly parents, then it is for the sake of Allah. If he is working to occupy himself and keep his desires in check, then it is for the sake of Allah. If, on the other hand, he is doing so to show off and earn fame, then he is working for the sake of Satan.”

Even the most natural acts can become acts of worship if they are accompanied by the proper intention: Allah’s Messenger (peace be upon him) said: “When one of you approaches his wife, it is an act of charity.”

The same can be said for eating and drinking, as long as it is done out of fear of Allah and seeking to obey him.

In order for these otherwise mundane actions to be counted as acts of worship deserving of divine reward, the following conditions must be met:

A. The action must be accompanied by the proper intention. Allah’s Messenger (peace be upon him) said: “Actions are but by intentions, and a person gets only what he intended.”

B. The action must be lawful in and of itself. If the action is something prohibited, its perpetrator deserves punishment. Allah’s Messenger (peace be upon him) said: “Allah is good, and He accepts only what is good.”

C. The activity must be performed in the best possible manner. Allah’s Messenger (peace be upon him) said: “Allah has prescribed excellence for all things.” He also said: “Allah loves that if one of you does something, he does it well.”

D. The dictates of Islamic Law must be completely observed. Deception, oppression, and iniquity must be avoided. Allah’s Messenger (peace be upon him) said: “He who deceives us is not one of us.”

E. The activity should not keep the person from performing his or her religious obligations. Allah says:

O you who believe, do not let your wealth and children distract you from the remembrance of Allah.

taken from Islamtoday.com

5 minutes introduction to islam

Why Abdul Raheem Green Came to Islam

Jihad In Islam

Jihad is never a tool of waging war against the innocents; it's never a means of flexing muscles or bullying the weak and oppressed . Jihad is one of the most misunderstood, and abused aspects of Islam. There are some Muslims who exploit and misuse this concept for their own political objectives. There are many non-Muslims who misunderstand it. There are some non-Muslims who misinterpret it to discredit Islam and Muslims.


What is Jihad?

The word Jihad does not mean “Holy War”. It means “struggle” or “striving”. Jihad means serious and sincere struggle on the personal as well as on the social level. It is a struggle to do good and to remove injustice, oppression and evil from the society. This struggle should be spiritual as well as social, economic and political. Jihad is to work hard to do right things.

Jihad is to protect one’s faith and one’s human rights. Jihad is not a war always although it can take the form of war. Islam is the religion of peace, but it does not mean that Islam accepts oppression. Islam teaches that one should do one’s utmost to eliminate tension and conflict. Islam promotes non-violent means to bring change and reform. Actually, Islam urges that one should eliminate evil through peaceful means without the use of force as much as possible.


Islam teaches proper ethics in the situation of war also. The war is permissible in Islam, but only when other peaceful means such as dialogue, negotiations and treaties fail. It is a last resort and should be avoided as much as possible. Its purpose is not to convert people by force, or to colonize people or to acquire land or wealth or for self-glory. Its purpose is basically: defense of life, property, land, honor and freedom for oneself as well as defense of others from injustice and oppression.


The basic rules of war in Islam are:

1. Be strong so that your enemy fear you and should not attack you.
2. Do not begin the hostilities. Work for peace as much as possible.
3. Fight only those who fight, no collective punishment; non-combatants should not be harmed. Weapons of mass destruction should not be used.
4. Stop hostilities as soon as the other party is inclined to peace.
5. Observe the treaties and agreements as long as the enemy observes them.

Allah says very clearly: (Fight in the cause of Allah those who fight you, but do not do aggression, for Allah loves not the aggressors.) (Al-Baqarah 2: 190)

(The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.) (Al-Baqarah 2: 194)


Jihad is not terrorism:

It is to be emphasized that terrorism against the innocent civilians, whether through aggression or suicidal means, is under no circumstances permissible in Islam. Islam encourages the oppressed people to struggle for their liberation and it commands other Muslims to help those who are oppressed and suffering, but Islam does not allow, under any circumstance, terrorism against non-combatants and innocent people. Terrorism is not Jihad, it is Fasad (mischief). It is against the teachings of Islam. There are some people who use their twisted arguments to justify terrorism for their causes, but it has no justification: Allah says: (When it is said to them: 'Make not mischief on the earth,' they say: 'Why, we only want to correct things.' Indeed they are the mischief doers, but they realize (it) not.) (Al-Baqarah 2: 11-12)

Islam wants to establish a world order where all human beings - Muslims and non-Muslims - can live with justice in peace, harmony and good will. It gives its followers full guidelines to find peace in their personal and social lives, but it also tells them how to extend the good will on the basis of human relations towards others. Muslims worked under these principles for centuries. People of many faiths lived with them and among them. Islamic societies were known for their tolerance, generosity and humanity.

In our modern society where we are living in a global village, where non-Muslims are living with Muslims in the Muslim countries and Muslims are living with non-Muslims in countries where non-Muslims constitute a majority, it is our duty to bring better understanding among ourselves, work for peace and justice for all people and cooperate with each other in matters of goodness and virtue in order to stop all terrorism, aggression and violence against the innocent people. This is our Jihad today."

Introduction

The Biblical prophecies on the advent of the Prophet Muhammad are evidence of the truth of Islam for people who believe in the Bible.
In Deuteronomy 18, Moses stated that God told him: “I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account.” (Deuteronomy 18:18-19).1
From these verses we conclude that the prophet in this prophecy must have the following three characteristics :

1) That he will be like Moses.
2) That he will come from the brothers of the Israelites, i.e. the Ishmaelites.
3) That God will put His words in to the mouth of this prophet and that he will

declare what God commands him.
Let us examine these three characteristics in more depth.

God Will Put His Words in the Mouth of this Prophet

The words of God (the Holy Quran) were truly put into Muhammad’s mouth. God sent the Angel Gabriel to teach Muhammad the exact words of God (the Holy Quran) and asked him to dictate them to the people as he heard them. The words are therefore not his own. They did not come from his own thoughts, but were put into his mouth by the Angel Gabriel. During the life time of Muhammad, and under his supervision, these words were then memorized and written by his companions.
Also, this prophecy in Deuteronomy mentioned that this prophet will speak the words of God in the name of God. If we looked to the Holy Quran, we will find that all its chapters, except Chapter 9, are preceded or begin with the phrase, “In the Name of God, the Most Gracious, the Most Merciful.”

Another indication (other than the prophecy in Deuteronomy) is that Isaiah ties the messenger connected with Kedar with a new song (a scripture in a new language) to be sung to the Lord (Isaiah 42:10-11). This is mentioned more clearly in the prophecy of Isaiah: “and another tongue, will he speak to this people” (Isaiah 28:11 KJV). Another related point, is that the Quran was revealed in sections over a span of twenty-three years. It is interesting to compare this with Isaiah 28 which speaks of the same thing, “For it is: Do and do, do and do, rule on rule, rule on rule; a little here, a little there.” (Isaiah 28:10).
Note that God has said in the prophecy of Deuteronomy 18, “If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account.” (Deuteronomy, 18:19). This means that whoever believes in the Bible must believe in what this prophet says, and this prophet is the Prophet Muhammad.

MUHAMMAD

You may be an atheist or an agnostic; or you may belong to anyone of the religious denominations that exist in the world today. You may be a Communist or a believer in democracy and freedom. No matter what you are, and no matter what your religious and political beliefs, personal and social habits happen to be - YOU MUST STILL KNOW THIS MAN!

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 numberless social and political reforms, established a dynamic and powerful society to practice and represent his teachings, and completely revolutionized the worlds of human thought and action for all times to come.

HIS NAME IS MUHAMMAD, peace and blessings of Almighty God be upon him and he accomplished all these wonders in the unbelievably short span of twenty-three years.

Muhammad, peace and blessings of God Almighty be upon him was born in Arabia on the 20th of August, in the year 570 of the Christian era, and when he died after 63 years, the whole of the Arabian Peninsula had changed from paganism and idol-worship to the 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 moral 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!

The Encyclopedia Britannica calls him "the most successful of all religious personalities of the world". Bernard Shaw said about him that if Muhammad were alive today he would succeed in solving all those problems which threaten to destroy human civilization in our times. Thomas Carlysle was simply amazed as to how one man, single-handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two decades. Napoleon and Gandhi never tired of dreaming of a society along the lines established by this man in Arabia fourteen centuries ago.

Indeed no other human being ever accomplished so much, in such diverse fields of human thought and behavior, in so limited a space of time, as did Muhammad, peace and blessings of God Almighty be upon him. He was a religious teacher, a social reformer, a moral guide, a political thinker, a military genius, 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 difficult departments of life.

The world has had its share of great personalities. But these were one sided figures who distinguished themselves in but one or two fields such as religious thought or military leadership. None of the other great leaders of the world ever combined in himself so many different qualities to such an amazing level of perfection as did Muhammad, peace and blessings of God Almighty be upon him.

The lives and teachings of other great personalities of the world are shrouded in the mist of time. There is so much speculation about the time and the place of their birth, the mode and style of their life, the nature and detail of their teachings and the degree and measure of their success or failure that it is impossible for humanity today to reconstruct accurately and precisely the lives and teachings of those men.

Not so this man Muhammad, peace and blessings of God Almighty be upon him. Not only was he born in the fullest blaze of recorded history, but every detail of his private and public life, of his actions and utterances, has been accurately documented and faithfully preserved to our day. The authenticity of the information so preserved is vouched for not only by faithful followers but also by unbiased critics and open-minded scholars.

At the level of ideas there is no system of thought and belief-secular or religious, social or political-which could surpass or equal ISLAAM- the system which Muhammad peace and blessings of God Almighty be upon him propounded. In a fast changing world, while other systems have undergone profound transformations , Islaam alone has remained above all change and mutation, and retained its original form for the past 1400 years. What is more, the positive changes that are taking place in the world of human thought and behavior, truly and consistently reflect the healthy influence of Islam in these areas. Further, it is not given to the best of thinkers to put their ideas completely into practice, and to see the seeds of their labors grow and bear fruit, in their own lifetime. Except of course, Muhammad, peace and blessings of God Almighty be upon him, who not only preached the most wonderful ideas but also successfully translated each one of them into practice in his own lifetime. At the time of his death his teachings were not mere precepts and ideas straining for fulfillment, but had become the very core of the life of tens of thousands of perfectly trained individuals, each one of whom was a marvelous personification of everything that Muhammad peace and blessings of God Almighty be upon him taught and stood for. At what other time or place and in relation to what other political, social, religious system, philosophy or ideology-did the world ever witness such a perfectly amazing phenomenon?

Indeed no other system or ideology secular or religious, social or political, ancient or modern - could ever claim the distinction of having been put into practice in its fullness and entirety EVEN ONCE in this world, either before or after the death of its founder. Except of course ISLAAM, the ideology preached by Muhammad, peace and blessings of God Almighty be upon him which was established as a complete way of life by the teacher himself, before he departed from this world. History bears testimony to this fact and the greatest skeptics have no option but to concede this point.

In spite of these amazing achievements and in spite of the countless absolutely convincing and authentic miracles performed by him and the phenomenal success which crowned his efforts, he did not for a moment claim to be God or God's incarnation or Son - but only a human being who was chosen and ordained by God to be a teacher of truth to man kind and a complete model and pattern for their actions.

He was nothing more or less than a human being. But he was a man with a noble and exalted mission-and his unique mission was to unite humanity on the worship of ONE AND ONLY GOD and to teach them the way to honest and upright living in accordance with the laws and commands of God. He always described himself as A MESSENGER AND SERVANT OF GOD, and so indeed every single action and movement of his proclaimed him to be.

A world which has not hesitated to raise to Divinity individuals whose very lives and missions have been lost in legend and who historically speaking did not accomplish half as much-or even one tenth-as was accomplished by Muhammad, peace and blessings of God Almighty be upon him should stop to take serious note of this remarkable man's claim to be God's messenger to mankind.

Today after the lapse of some 1400 years the life and teachings of Prophet Muhammad, peace and blessings of God Almighty be upon him, have survived without the slightest loss, alteration or interpolation. Today they offer the same undying hope for treating mankind's many ills which they did when Prophet Muhammad, peace and blessings of God Almighty be upon him, was alive. This is our honest claim and this is the inescapable conclusion forced upon us by a critical and unbiased study of history.

The least YOU should do as a thinking, sensitive, concerned human being is to stop for one brief moment and ask yourself: Could it be that these statements, extraordinary and revolutionary as they sound, are really true? Supposing they really are true, and you did not know this man Muhammad, peace and blessings of God Almighty be upon him or hear about his teachings? Or did not know him well and intimately enough to be able to benefit from his guidance and example? Isn't it time you responded to this tremendous challenge and made some effort to know him? It will not cost you anything but it may well prove to be the beginning of a completely new era in your life.

Come, let us make a new discovery of the life of this wonderful man Muhammad, peace and blessings of God Almighty be upon him the like of whom never walked on this earth, and whose example and teachings can change YOUR LIFE and OUR WORLD for the better.

Birth and Upbringing

Khadijah Bint Khuwailid ibn Asad ibn `Abdul `Uzza (Kusai ibn Kilab), a Quraishite woman from the clan of Asad, was born in 68 before Hijra (The Prophet's immigration) i.e., 556 AC. She was brought up to a noble and leading family. She was blessed with good qualities. She was famous for being a chaste and sensible woman with firm determination. During the pre-Islamic period, she was called At-Tahirah (The Pure).

As a wealthy merchant, Khadijah used to hire some people to speculate in her money. Hearing about Prophet Muhammad's honesty and noble character, she offered to hire him to be in charge of her business journey to the Levant and sent her servant Maysarah with him. He (peace be upon him) accepted her offer and soon Khadijah's profits doubled. Her servant Maysarah used to tell her about Prophet Muhammad's exemplary character. Admiring Prophet Muhammad's noble character, Khadijah proposed to him (peace be upon him) to get married to him. The Prophet (peace be upon him) agreed. Khadijah called in her Uncle Amr ibn As`ad ibn `Abdul `Uzza who soon came and marriage was concluded. At that time Khadijah was forty years old while Muhammad (peace be upon him) was twenty five years old.

Khadijah (may Allah be pleased with her) was Prophet Muhammad’s first wife and his most beloved wife. He did not marry another woman in her lifetime. She bore him two sons and four daughters. She bore him Al-Qasim – part of the Prophet's nickname Abu Al-Qasim i.e. father of Al-Qasim-, Abdullah, Ruqayyah, Zaynab, Umm Kulthoum and Fatimah.

Professing Islam

When Allah (the Almighty) sent Prophet Muhammad (peace be upon him) with the Message of Islam, Khadijah (may Allah be pleased with her) was the first person to believe in Allah and His Messenger. Of all men and women, Khadijah was the first to embrace Islam. She as well as Prophet Muhammad (peace be upon him) used to pray in secret till the period of public Calling to Islam.

Prophet Muhammad underwent much suffering and faced utter disbelief from the polytheists of Quraish and it was Khadijah (may Allah be pleased with her) who used to relieve his suffering and console him.
When Allah (the Almighty) sent the Archangel Gabriel with Revelation to Prophet Muhammad (peace be upon him), he said to Muhammad: "Read in the Name of your Lord! Who created…" Muhammad then rushed to Khadijah with his heart beating severely with fear. He said: "Cover me! Cover me!" She covered him till his fear was over. Then he said: “O Khadijah, what is wrong with me? I am afraid something bad may happen to me.” Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones."

After that Khadijah took him to her cousin Waraqah ibn Nawfal ibn Asad, who converted to Christianity in the pre-Islamic period and who used to write in Arabic. He used to put the Gospel from Hebrew into Arabic as much as Allah willed him to write. He was an old man who lost his eyesight. Khadijah said to Waraqah, "O my cousin! Listen to the story of your fellow man." Waraqa asked, "O my fellowman! What have you seen?" Then Prophet Muhammad described what he had seen. Waraqah said, "This is the same one (Archangel Gabriel) who keeps the secrets, and whom Allah had sent to Moses."

Her place in the Prophet's Heart

Khadijah was a sensible, noble, pious, chaste, and generous woman. She was given glad tidings of entering Paradise. Allah (the Almighty) ordered His Messenger Muhammad (Peace be upon him) to give her glad tidings of having a palace in Paradise which is built from jewels with neither noise nor toil in it.

Of all Prophet Muhammad's wives, Khadijah had a special place in his heart. `Aishah said: "I did not feel jealous of any of the wives of the Prophet (peace be upon him) as much as I did of Khadijah though I did not see her, but the Prophet (peace be upon him) used to mention her very often, and when ever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadijah. Once when I said to him, "(You treat Khadijah in such a way) as if there is no woman on earth except Khadijah," he would say, "Khadijah was such-and-such, and from her I had children."

`Aishah (may Allah be pleased with her) said that Allah's Messenger (peace be upon him) praised Khadijah every time he remembered her before he would leave the house. One day he (peace be upon him) praised Khadijah, then `Aishah felt so jealous and said: "Why do you remember an old woman, dead long ago, while Allah has given you a better one in her stead?" The Prophet (peace be upon him) got very angry and told her that Allah had not given him a better one in her stead as she (Khadijah) was the only person to believe in him when all people disbelieved, the only person to believe him when all people belied him, and the only one to bear him children when all his wives did not bear him children. Upon hearing this, A'ishah decided never to speak bad of Khadijah again.

The Description of Our Prophet

“The Prophet had a most handsome constitution. Some likened the beauty of his smile to that of the full moon . . . His nose was thin . . . His face was smooth . . . His beard was thick . . . His neck was most beautiful . . . If the rays of the Sun fell on his neck, it appeared like a cup of silver mixed with gold . . . The expanse between his shoulders was wide.”

The Majesty of Our Prophet

Narrated by Hasan:
“Our Messenger of God was, by nature, imposing and magnificent.”

The Radiant Face of Our Prophet

Anas bin Malik (ra) says:
“The Prophet (peace be upon him) was neither tall nor short. He was handsome. His hair was neither delicate nor curly. On the other hand, the color of the face was of a splendorous white.”

The Powerful Body of Our Prophet

His neck was most beautiful, neither long, nor short. If the rays of the Sun fell on his neck, it appeared like a cup of silver mixed with gold. His chest was broad. It was even like a mirror and white like the moonlight... His shoulders were wide. His palms were softer than wool.”

The Stature of Our Prophet

Baraa bin Aazib (ra) relates:
“I never saw someone more handsome than the Messenger of God. His hair reached his shoulders. The portion between his two shoulders was wide. He was neither very tall nor very short.”

The Beautiful Eyes of Our Prophet

Abu Huraira (ra) describes him:
“His forehead was wide, and the place between his eyebrows was bright like pure silver, and his eyes were very beautiful and his eyes’ pupils were black. The hairs of his eyelashes were profuse . . . ”

The Complexion of Our Prophet

Abu Huraira (ra) reports:
“He was reddish-white . . .”

The Hair of Our Prophet

Aisha (ra) reports

“The blessed hair of The Messenger of God was longer than those that reached the earlobes, and shorter than those that reached the shoulders.”

The Beard of Our Prophet

He had a thick, dense beard

The Beautiful Mouth of Our Prophet

front teeth as he spoke. When he laugHis teeth were as white as pearls and bright, and the light gleamed from hished, it was as if his mouth gave off rays like soft lightning . . .”

The Manner of Dress of Our Prophet

Jundub ibn Makith (ra) said:
“Whenever a delegation came to meet the Messenger of God, he would wear his best clothes and order his leading companions to do likewise.

The Manner of Sitting of Our Prophet

Qaylah bint Makhramah reports:
“I saw the Messenger of God in the mosque (in a very humble posture) sitting. Due to his awe-inspiring personality, I began shivering

The Manner of Speaking of Our Prophet

The Prophet " peace be upon him " was the greatest of the Arabs in oratory and beauty of speech. He said: ‘I am the greatest orator among the Arabs.

The Smiling Face of Our Prophet

As recalled by Ali:
“The Messenger of God " peace be upon him " was the one who smiled the most and the most joyful of all.”

The Glances of Our Prophet

Hasan, the grandson of our Prophet described the way he looked at things as follows:
“The way he looked was extremely expressive .

The Pleasant Scent of Our Prophet

Jaabir bin Samura (ra) states:
“Whenever the Holy Prophet tread on any path, when someone passed by later, they could recognize that the prophet had passed by there because they could smell the fragrance of his body.”

The Affection for Others of Our Prophet

Anas bin Malik (ra) relates: “I remained in the service of the Messenger of God ) for ten years. He never once told me ‘Ugh.’ When I did something, he never asked me, ‘Why did you do so?’ When I failed to do a certain task, he never asked me why I did not do it.”

The Superior Moral Values of Our Prophet

“God’s Messenger When he shook hands with anyone, he did not withdraw his hands till the other man withdrew his. Similarly, he did not turn away his face from anyone till that man turned his face to the other side. And he was never seen to put forward his knees in front of one with whom he was sitting.”

companions by their surnames with honor and he used to give one surnam“. . . He used to call hise who had no surname.”

The Modesty of Our Prophet

“. . . Everyone thought that the Prophet honored him more. Whoever came to him could see his face . . . Yes, the way he sat, listened, his words, graceful jests and attention were always for those with him. Besides, the meetings he held with friends was marked by decency, modesty and security.”

Dress

His dress generally consisted of a shirt, tamad (trousers), a piece of plain rectangular cloth wrapped around the shoulders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life (Ahmed, Musnad, Hafiz Bin Qaiyyam). His blanket had several patches (Tirmizi). He had very few spare clothes, but he kept them spotlessy clean (Bukhari). He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,

"Why can't this man wash them." (Abu Dawud, Chapter "Dress").

On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,

"When Allah has blessed you with His bounty, your appearance should reflect it." (Abu Dawud)

He believed : "Cleanliness s is piety"

Appearance

Muhammad (pbuh) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen gray hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet on him:

"as there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."

His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes.