Islam in Crisis (part 1)
Rasheed Talib February 17, 2003
#106 Posted by Ralph on February 21, 2003 6:32:34 am
Urstruly # 104
This is quite educational. Such clarifications can clear many doubts. So
1. Is there in existence a copy of the treay of Medina handed down by Jews?
2. The treaty is full of references to muhammad as the messenger of allah and invocation to peace upon him. Did the Jews agree to all this?
3. Other people use the phrase `Treaty of Medina``. Like all other treaties, it spells out the rights and obligations of two parties. Why do you call it the ``Constitution of Medina?`` Isn`t a constitution a completely different thing?
This is quite educational. Such clarifications can clear many doubts. So
1. Is there in existence a copy of the treay of Medina handed down by Jews?
2. The treaty is full of references to muhammad as the messenger of allah and invocation to peace upon him. Did the Jews agree to all this?
3. Other people use the phrase `Treaty of Medina``. Like all other treaties, it spells out the rights and obligations of two parties. Why do you call it the ``Constitution of Medina?`` Isn`t a constitution a completely different thing?
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#105 Posted by tahmed32 on February 20, 2003 11:37:21 pm
urstruly #101 The prophet faithfully delivered the message he was tasked with delivering. Of that there is no doubt in my mind. And the reason there is no doubt in my mind is that the Quran explicitly says that the prophet is a messenger, and his responsibilities do not extend beyond that. The fact that the prophet delivered this part of the message - which in effect limited his own role to that of a messenger and no more - is clear proof that he carried out his task of messenger faithfully.
But then: this part of the message which lends veracity to the prophet in his role as messenger at the same time also makes irrelevant the life of the prophet in his various worldly roles (merchant, husband, father, political leader, citizen, friend, thinker).
The fact of course is that the prophet was known for his honesty as a merchant, devotion as husband, loving as a father, wise as political leader (his treaty with the Meccans at Hudaibiyah is an example that our political leaders could well learn from), caring for the poor and weak as citizen, a good friend, and a profound thinker (e.g. his famous phrase about the pen being mightier than the sword). I also believe that in talking about the 62 raids of medinites on meccan caravans, Mr. Abbasi is being very unfair since he should know (a) that a near state of war existed between meccans and medinites after the cruel manner in which the Qureish had hounded the prophet out of mecca) and that such raids were a common and accepted practice among Arab tribes in those days.
Having said all this, it is ALL THE MORE IMPORTANT not to distort the message that the prophet so faithfully conveyed by making him out to be more than a messenger. And even more so is it important not to distort the message with the events of the past 1400 years. It is by letting this baggage of 1400 years of history of primitive societies, and glorification of these societies (this includes the first for caliphs), that we as muslims have lost the true meaning of Islam.
And the true meaning is in terms, as I have said many times on chowk, of values. Not in terms of glorification of any human being, not even the prophet himself.
But then: this part of the message which lends veracity to the prophet in his role as messenger at the same time also makes irrelevant the life of the prophet in his various worldly roles (merchant, husband, father, political leader, citizen, friend, thinker).
The fact of course is that the prophet was known for his honesty as a merchant, devotion as husband, loving as a father, wise as political leader (his treaty with the Meccans at Hudaibiyah is an example that our political leaders could well learn from), caring for the poor and weak as citizen, a good friend, and a profound thinker (e.g. his famous phrase about the pen being mightier than the sword). I also believe that in talking about the 62 raids of medinites on meccan caravans, Mr. Abbasi is being very unfair since he should know (a) that a near state of war existed between meccans and medinites after the cruel manner in which the Qureish had hounded the prophet out of mecca) and that such raids were a common and accepted practice among Arab tribes in those days.
Having said all this, it is ALL THE MORE IMPORTANT not to distort the message that the prophet so faithfully conveyed by making him out to be more than a messenger. And even more so is it important not to distort the message with the events of the past 1400 years. It is by letting this baggage of 1400 years of history of primitive societies, and glorification of these societies (this includes the first for caliphs), that we as muslims have lost the true meaning of Islam.
And the true meaning is in terms, as I have said many times on chowk, of values. Not in terms of glorification of any human being, not even the prophet himself.
#104 Posted by Ralph on February 20, 2003 9:44:51 pm
urstruly, mfarooqui
Thank you for the information.
For history, I had in mind records left by the opponents of Muhammad and the caliphs after him.
Are there any any documents written by these people available? I don`t know if Jews and others againt whom muhammad launched his wars knew how to write. If they did, what they wrote about muhammad and his motivations may be a very important piece of the puzzle, if we want to know what really happened.
For example, some Muslims justify Muhammad`s slaughering of Jews with the argument that Muhammad killed all of them because they had betrayed him. If this view rests only on the opinions of muhammad, and those who interpreted all his actions as the doings of God, then we should worry about the veracity of these accounts.
For instance in India we have a person called Sai Baba who claims to do magical things, like creating ash out of thin air. Many of his followers consider him a messenger and a Prophet of God. Others claim that he is a fraud.
If after a thousand years historians were to rely only on the writings and opinions of the diehard followers of Sai Baba, they will know only a myth that didn`t exist, rather than the real Sai Baba.
Is the situation different with muhammad and Islam? Thank you.
Thank you for the information.
For history, I had in mind records left by the opponents of Muhammad and the caliphs after him.
Are there any any documents written by these people available? I don`t know if Jews and others againt whom muhammad launched his wars knew how to write. If they did, what they wrote about muhammad and his motivations may be a very important piece of the puzzle, if we want to know what really happened.
For example, some Muslims justify Muhammad`s slaughering of Jews with the argument that Muhammad killed all of them because they had betrayed him. If this view rests only on the opinions of muhammad, and those who interpreted all his actions as the doings of God, then we should worry about the veracity of these accounts.
For instance in India we have a person called Sai Baba who claims to do magical things, like creating ash out of thin air. Many of his followers consider him a messenger and a Prophet of God. Others claim that he is a fraud.
If after a thousand years historians were to rely only on the writings and opinions of the diehard followers of Sai Baba, they will know only a myth that didn`t exist, rather than the real Sai Baba.
Is the situation different with muhammad and Islam? Thank you.
#103 Posted by Urstruly on February 20, 2003 9:44:51 pm
Ralph asks in #81: What does it mean that ``Medina Pact is the first ever written constitution in the history of mankind?``
Reply:
In order to understand the meaning of this statement one must first understand the difference between the concepts of law and the constitution.
A law by definition is the body of rules and principles under which justice is administered or order enforced in a state or nation. . A law is formed usually by an authoritative directive by an entity of authority like a king, a general, a religious figure, or a parliament etc.
Whereas the Constitution or Corpus Juris is the body of fundamental laws of state, which lay down the system of government and define the relations of the legislature, executive, and judiciary to each other and to the citizens.
The last item in the list is very important i.e. the relationship between the citizens and the state. Rousseau terms it as the Social Contract i.e. the government derives authority originally from an agreement between the ruler and the ruled in which the former agrees to provide order in return for obedience from the later. You can then add up the niceties such as basic human rights in return for order etc.
Once we agree on this definition of the terms of ‘law’ and ‘constitution’ we can trace how far each goes back. As a matter of fact the oldest written laws that we find are from the King Hammurabi of Iraq, which date back to 1850 BC. Written laws are also found in Egyptian Hieroglyphic tablets. There is also available a large specimen of laws from the ancient people of Greece, Rome, Chinese, Indian (Manu samirti) and even those of Red Indian tribes. The common feature of all these laws is that they are either directives from a figure of authority like a king or general or they are religious edicts from a figure of religious authority e.g. like Manu. All that these laws tell is ‘do-this-and-do-that’. But if we go by the definition of the constitution then in the history of mankind the Medina Pact becomes the first ever written constitution ever, where state and the people, the government and the governed form a social contract with mutual consultation and agreement while deciding upon the gives and takes. That dates back to 622 A.D. After that comes the Magna Carta 1215 AD, the Petition of Rights 1628 and the Habeas Corpus Act of 1679. The formal and the oldest constitution (after Medina Pact) is that of United States of 1787.
It is very important to know how the Constitution of Medina came into existence. Prophet Mohammad (pbuh) started preaching from the city of Mecca first but city proved to be extremely hostile where he spent three years of his life confined in a canyon by the city people and finally when those people attempted on his life he migrated to the city of Medina. It is a matter of great interest that Islam had already spread by the efforts of Prophet’s companions who migrated earlier to Medina to save themselves from the persecution. The indigenous people of Medina who became Muslims were called Ansaar whereas those who migrated from Mecca were called Mohajireen; and both of them collectively were called Believers . The other residents of Medina who did not accept Islam were mostly Jews, Christians, and pagans. They were collectively called as non-beleivers (because they did not believe in the Prophethood of Mohammad (pbuh). Prior to arrival of Prophet and that of Muslims, the indigenous people of Median were fighting a 120 year old vicious Civil War. The reputation of Prophet Mohammad as a truthful and honest person was known to the people of Medina years before he announced his prophethood and when he was just a trader – his first wife of 25 years was also a Medinite. So when Prophet Mohammad (pbuh) offered them a solution to get rid of the misery of infighting and civil war in the form of a central government in Medina they all saw the rays of hope and of of peace and prosperity, the first time in 120 years. Prophet offered them a solution in the form of a pact or constitution where role of government and that of governed was clearly defined. Thus emerged the first ever written constitution by a person who did not know how to read or write himself.
The text of this Constitution is given below. Please note the first clause, which defines the term Ummah . Isn’t it interesting to see how inclusive it is, where both believers and non-believers are defined as one nation. This explains why and how Islam is the most secular of all the religions. Please see the clause 17 where it states that no one will be discriminated because of his religion. And not only that it grants different religions to act on their own law, i.e. it grants full internal autonomy to different components of this federation- please see clause 30 (the sentence ‘the Jews will have their religion’ is a poor translation, what it actually means is that they will have autonomy) and this clause later became the guiding light for the Muslim polity until 1924 when the Muslim Caliphate collapsed. The non-Muslim throughout the history had autonomy over their religion and formulation of law. During the Ottoman Caliphate this system was named as the Millet System.
Another important issue that I would like to discuss is the issue of battle of trench after which 700 Jews were killed because they sided with the enemy in breach of this constitution. (please read my #72). The Jews as a matter of fact breached each and every clause of this constitution. So after the war when their case was presented before prophet Mohammad, he found himself bound by Clause 30 to decide their fate according to their law. So he appointed an arbiter chosen by Jews themselves, and who himself was a Jew to decide their fate. He gave his verdict based on Mosaic law which prescribed death of all adult males. That resulted in the death of 700 Jews. I hope it answers Tehsinabbasi’s contentions as well.
THE CONSTITUTION OF MEDINA 622 A.D
1.
This is a document from Muhammad the Prophet (may Allah bless him and grant him peace), governing relations between the Believers i.e. Muslims of Quraysh and Yathrib and those who followed them and worked hard with them. They form one nation -- Ummat.
2.
The Quraysh Mohajireen will continue to pay blood money, according to their present custom.
3.
In case of war with any body they will redeem their prisoners with kindness and justice common among Believers. (Not according to pre-Islamic nations where the rich and the poor were treated differently).
4.
The Bani Awf will decide the blood money, within themselves, according to their existing custom.
5.
In case of war with anybody all parties other than Muslims will redeem their prisoners with kindness and justice according to practice among Believers and not in accordance with pre-Islamic notions.
6.
The Bani Saeeda, the Bani Harith, the Bani Jusham and the Bani Najjar will be governed on the lines of the above (principles)
7.
The Bani Amr, Bani Awf, Bani Al-Nabeet, and Bani Al-Aws will be governed in the same manner.
8.
Believers will not fail to redeem their prisoners they will pay blood money on their behalf. It will be a common responsibility of the Ummat and not of the family of the prisoners to pay blood money.
9.
A Believer will not make the freedman of another Believer as his ally against the wishes of the other Believers.
10.
The Believers, who fear Allah, will oppose the rebellious elements and those that encourage injustice or sin, or enmity or corruption among Believers.
11.
If anyone is guilty of any such act all the Believers will oppose him even if he be the son of any one of them.
12.
A Believer will not kill another Believer, for the sake of an un-Believer. (i.e. even though the un-Believer is his close relative).
13.
No Believer will help an un-Believer against a Believer.
14.
Protection (when given) in the Name of Allah will be common. The weakest among Believers may give protection (In the Name of Allah) and it will be binding on all Believers.
15.
Believers are all friends to each other to the exclusion of all others.
16.
Those Jews who follow the Believers will be helped and will be treated with equality. (Social, legal and economic equality is promised to all loyal citizens of the State).
17.
No Jew will be wronged for being a Jew.
18.
The enemies of the Jews who follow us will not be helped.
19.
The peace of the Believers (of the State of Madinah) cannot be divided. (it is either peace or war for all. It cannot be that a part of the population is at war with the outsiders and a part is at peace).
20.
No separate peace will be made by anyone in Madinah when Believers are fighting in the Path of Allah.
21.
Conditions of peace and war and the accompanying ease or hardships must be fair and equitable to all citizens alike.
22.
When going out on expeditions a rider must take his fellow member of the Army-share his ride.
23.
The Believers must avenge the blood of one another when fighting in the Path of Allah (This clause was to remind those in front of whom there may be less severe fighting that the cause was common to all. This also meant that although each battle appeared a separate entity it was in fact a part of the War, which affected all Muslims equally).
24.
The Believers (because they fear Allah) are better in showing steadfastness and as a result receive guidance from Allah in this respect. Others must also aspire to come up to the same standard of steadfastness.
25.
No un-Believer will be permitted to take the property of the Quraysh (the enemy) under his protection. Enemy property must be surrendered to the State.
26.
No un-Believer will intervene in favour of a Quraysh, (because the Quraysh having declared war are the enemy).
27.
If any un-believer kills a Believer, without good cause, he shall be killed in return, unless the next of kin are satisfied (as it creates law and order problems and weakens the defence of the State). All Believers shall be against such a wrong-doer. No Believer will be allowed to shelter such a man.
28.
When you differ on anything (regarding this Document) the matter shall be referred to Allah and Muhammad (may Allah bless him and grant him peace).
29.
The Jews will contribute towards the war when fighting alongside the Believers.
30.
The Jews of Bani Awf will be treated as one community with the Believers. The Jews have their religion. This will also apply to their freedmen. The exception will be those who act unjustly and sinfully. By so doing they wrong themselves and their families.
31.
The same applies to Jews of Bani Al-Najjar, Bani Al Harith, Bani Saeeda, Bani Jusham, Bani Al Aws, Thaalba, and the Jaffna, (a clan of the Bani Thaalba) and the Bani Al Shutayba.
32.
Loyalty gives protection against treachery. (loyal people are protected by their friends against treachery. As long as a person remains loyal to the State he is not likely to succumb to the ideas of being treacherous. He protects himself against weakness).
33.
The freedmen of Thaalba will be afforded the same status as Thaalba themselves. This status is for fair dealings and full justice as a right and equal responsibility for military service.
34.
Those in alliance with the Jews will be given the same treatment as the Jews.
35.
No one (no tribe which is party to the Pact) shall go to war except with the permission of Muhammed (may Allah bless him and grant him peace). If any wrong has been done to any person or party it may be avenged.
36.
Any one who kills another without warning (there being no just cause for it) amounts to his slaying himself and his household, unless the killing was done due to a wrong being done to him.
37.
The Jews must bear their own expenses (in War) and the Muslims bear their expenses.
38.
If anyone attacks anyone who is a party to this Pact the other must come to his help.
39.
They (parties to this Pact) must seek mutual advice and consultation.
40.
Loyalty gives protection against treachery. Those who avoid mutual consultation do so because of lack of sincerity and loyalty.
41.
A man will not be made liable for misdeeds of his ally.
42.
Anyone (any individual or party) who is wronged must be helped.
43.
The Jews must pay (for war) with the Muslims. (this clause appears to be for occasions when Jews are not taking part in the war. Clause 37 deals with occasions when they are taking part in war).
44.
Yathrib will be Sanctuary for the people of this Pact.
45.
A stranger (individual) who has been given protection (by anyone party to this Pact) will be treated as his host (who has given him protection) while (he is) doing no harm and is not committing any crime. Those given protection but indulging in anti-state activities will be liable to punishment.
46.
A woman will be given protection only with the consent of her family (Guardian). (a good precaution to avoid inter-tribal conflicts).
47.
In case of any dispute or controversy, which may result in trouble the matter must be referred to Allah and Muhammed (may Allah bless him and grant him peace), The Prophet (may Allah bless him and grant him peace) of Allah will accept anything in this document, which is for (bringing about) piety and goodness.
48.
Quraysh and their allies will not be given protection.
49.
The parties to this Pact are bound to help each other in the event of an attack on Yathrib.
50.
If they (the parties to the Pact other than the Muslims) are called upon to make and maintain peace (within the State) they must do so. If a similar demand (of making and maintaining peace) is made on the Muslims, it must be carried out, except when the Muslims are already engaged in a war in the Path of Allah. (so that no secret ally of the enemy can aid the enemy by calling upon Muslims to end hostilities under this clause).
51.
Everyone (individual) will have his share (of treatment) in accordance with what party he belongs to. Individuals must benefit or suffer for the good or bad deed of the group they belong to. Without such a rule party affiliations and discipline cannot be maintained.
52.
The Jews of al-Aws, including their freedmen, have the same standing, as other parties to the Pact, as long as they are loyal to the Pact. Loyalty is a protection against treachery.
53.
Anyone who acts loyally or otherwise does it for his own good (or loss).
54.
Allah approves this Document.
55.
This document will not (be employed to) protect one who is unjust or commits a crime (against other parties of the Pact).
56.
Whether an individual goes out to fight (in accordance with the terms of this Pact) or remains in his home, he will be safe unless he has committed a crime or is a sinner. (i.e. No one will be punished in his individual capacity for not having gone out to fight in accordance with the terms of this Pact).
57.
Allah is the Protector of the good people and those who fear Allah, and Muhammad (may Allah bless him and grant him peace) is the Messenger of Allah (He guarantees protection for those who are good and fear Allah).
#102 Posted by mfarooqui on February 20, 2003 8:54:09 pm
Correction on my previous post to Ralph (a line got left off): Roger Du Pasquier is a renowned journalist and writer.
On the killing of 700 Qurayzah, raiding during the early years of Islam, and the posts calling for a reformation:
The killing of the 700 Jews is at one end of the spectrum with the subsequent relationship and conduct of the Muslims toward the Jews at the other end (until the recent Israeli-Palestine conflict). As Maxime Rodinson has pointed out, this kind of incident in 627 was expected by the relatively primitive society of the time, and as another example Armstrong writes that David massacred 200 Philistines, castrated them and then sent the pile of their foreskins to their king and that Arab chiefs at the time acted similarly showing no mercy to traitors.
The Muslims had barely escaped being exterminated at the seige, Qurayzah had very nearly destroyed Medina and the real danger remained that Khaybar would have regrouped (as Bani Nadir had done earlier) and gone on to another offensive against the Muslims - who may not have survived another fight.
After this seige there was a marked change - no longer was Islam fighting for its very survival. The following year Muhammed (pbuh) insisted on a policy of peace and reconciliation, almost alienating his closest companions.
What is even more telling about this incident is that it did not color or alter the conduct between the Muslims and Jews or any other group, Jews continued to live among the Muslims with no further reprisals. The Muslims established a system of tolerance - antisemitism is a vice of Western Christianity, not of Islam. Had this been due to antisemitism, it would have emerged again in one form or another. And history tells us that this is not the case - that, instead of being subjected to harrassment or pressure, the Jews lived free of persecution from the Muslims.
Karen Armstrong writing on the caravan raids says that the `ghazu` or raids were almost a national sport in Arabia of that time, and was considered an acceptable way of making ends meet when times were hard, a rough and ready securing of a fair circulation of wealth, practiced by all the tribes in Arabia.
`Reformation`? This is something I`d like more discussion on. `Reformation` of what?
I suggest that the premise is in error. Ijtihad (ie discussion, questioning and discourse which has a rich history in Islam) was always encouraged and is to be encouraged. Clearly the teachings and practices of some Muslims is as deviant as those of some Christians or some Jews or the adherant of any other religion. What has been evident is that the `reformation` that needs to take place is one within the individuals who seem to have misinterpreted the teachings of Islam.
On the killing of 700 Qurayzah, raiding during the early years of Islam, and the posts calling for a reformation:
The killing of the 700 Jews is at one end of the spectrum with the subsequent relationship and conduct of the Muslims toward the Jews at the other end (until the recent Israeli-Palestine conflict). As Maxime Rodinson has pointed out, this kind of incident in 627 was expected by the relatively primitive society of the time, and as another example Armstrong writes that David massacred 200 Philistines, castrated them and then sent the pile of their foreskins to their king and that Arab chiefs at the time acted similarly showing no mercy to traitors.
The Muslims had barely escaped being exterminated at the seige, Qurayzah had very nearly destroyed Medina and the real danger remained that Khaybar would have regrouped (as Bani Nadir had done earlier) and gone on to another offensive against the Muslims - who may not have survived another fight.
After this seige there was a marked change - no longer was Islam fighting for its very survival. The following year Muhammed (pbuh) insisted on a policy of peace and reconciliation, almost alienating his closest companions.
What is even more telling about this incident is that it did not color or alter the conduct between the Muslims and Jews or any other group, Jews continued to live among the Muslims with no further reprisals. The Muslims established a system of tolerance - antisemitism is a vice of Western Christianity, not of Islam. Had this been due to antisemitism, it would have emerged again in one form or another. And history tells us that this is not the case - that, instead of being subjected to harrassment or pressure, the Jews lived free of persecution from the Muslims.
Karen Armstrong writing on the caravan raids says that the `ghazu` or raids were almost a national sport in Arabia of that time, and was considered an acceptable way of making ends meet when times were hard, a rough and ready securing of a fair circulation of wealth, practiced by all the tribes in Arabia.
`Reformation`? This is something I`d like more discussion on. `Reformation` of what?
I suggest that the premise is in error. Ijtihad (ie discussion, questioning and discourse which has a rich history in Islam) was always encouraged and is to be encouraged. Clearly the teachings and practices of some Muslims is as deviant as those of some Christians or some Jews or the adherant of any other religion. What has been evident is that the `reformation` that needs to take place is one within the individuals who seem to have misinterpreted the teachings of Islam.
#101 Posted by m_souza on February 20, 2003 7:47:02 pm
tahmed
``So there is hope yet for the south asian neighborhood. ``
No tahmed ...there is no hope for your `dumb` south asian neighbourhood as long as it has this great, smart intellectual country p******* on its left border, creating troubles so as to bring it down.
Goodbye
#100 Posted by Urstruly on February 20, 2003 7:47:02 pm
Ralph #81
I hope mfarooqui`s post below may have answered your querry but it really depends how one defines the terms ``history`` and ``biography``. For some Rushdie`s Satanic Verses may be the history and ``that all there is`` but if you are thinking about in academic sense then the list is long. There was a time before 9/11 when there used to be one or two books about Islam in the book store shelves and now the racks after racks are full of them. I have compiled a list of some old authors who have written about the time and life of Prophet (pbuh). These writers range from critical to harshly critical to antagonist.
The Venture of Islam by Marshall Hodgson 1974
Themes of Islamic Civilization Berkley, University of California press 1971
Makers of Arab History by Philip K. Hitti 1968
Introduction to Islamic Civilization GM Wickens 1976
The Muslim Creed: Its Genesis and Historical Development by AJ Wensinck 1965 London Frank Cass & Co.
The Preaching of Islam by Sir T.W. Arnold
The Caliphs and Their Non-Muslim subjects, by A.S, Tritton London Oxford Press 1930
Mohammad & The Origins of Islam by F.E. Peters 1994
#99 Posted by Urstruly on February 20, 2003 7:47:02 pm
tahmad32
In least of words what you are saying is ``we must discredit the messenger but must accept the message``. This is a self defeating argument. If you do not trust the messenger how can you trust the message. It is the nature of message that compells us to look at the life of messenger also to completely understand it. If you beleive in the message then you must believe in the fact that it was absolutely possible for God to send the message without the messenger. He could have spoken directly to us; He could have sent the book directly to us. But instead He chose a human being who could set an example for others and prove to us that acting on the message was within the human realm of possibilities. And we are not left with a choice when message itself tells us to look at the life of Prophet (pbuh) to seek guidence. See Naqshbandi`s post below. That would have been rest of my post, had Naqshbandi not wrote it.
Naqshbandi:
Thank you.
#98 Posted by Naqshbandi on February 20, 2003 6:46:45 pm
tahmed: the QUR`AN itself answers your question for you:
Say (O beloved Prophet, to mankind): If you love Allah, then follow me ; Allah will love you and forgive you your sins, and Allah is Forgiving, Merciful. (3:31)
******
Certainly, Allah has shown a special favour to the believers by raising among them a (Prophetic) Messenger from among themselves who recites to them His revelations, and purifies them, and teaches them the Scripture and the Wisdom, although before (he came to them) they were in manifest error. (3:164)
****
Surely, those who swear allegiance to you (O beloved Prophet), swear allegiance to Allah. The hand of Allah is over their hands. So whoever breaks his oath, breaks it only to his own harm; and whoever fulfils his covenant which he has made with Allah, then on him will He bestow immense reward. (48:10)
***
Translation Of Some Selected Verses From The Holy Qur`an On
OUR BELOVED PROPHET MUHAMMAD
Sallallahu `alayhi wa Sallam
HIS EXEMPLARY CHARACTER
1. Most exemplary character
Indeed in the (Prophetic) Messenger of Allah you have an excellent example for him whose hope is in Allah and the Last Day and remembers Allah much. (33:21)
And most surely, you have an exalted moral character. (68:4)
****
But, nay, by your Lord, they do not believe (in reality) until they make you judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission. (4:65)
The saying of the believers when summoned to Allah and His (Prophetic) Messenger that he may judge between them is only that they say: We hear and we obey. And they are the successful. (24:51)
***
1. Believe, assist and honour him
That you (mankind) may believe in Allah and His (Prophetic) Messenger, and may assist him, and honour him, and may glorify Him morning and evening. (48:9)
You should believe in Allah and His (Prophetic) Messenger, and struggle hard in Allah`s way with your property and your persons; that is better for you, did you but know! (61:11)
2. Love Allah and His Beloved Prophet more than anything else
Say: If your fathers, and your sons, and your brothers, and your wives, and your kinsfolk, and the wealth you have acquired, and merchandise for which you fear that there will be no sale, and dwellings you desire are dearer to you than Allah and His (Prophetic) Messenger and striving in His way: then wait till Allah brings His command to pass, and Allah does not guide the wrongdoing folk. (9:24)
3. He is closer to the believers than their ownselves
The Prophet is closer to the believers than their own selves, and his wives are their mothers. And blood-relations are closer one to another in the Book of Allah than (other) believers and those who have fled (from Makkah), except that you do any good to your friends. This is inscribed in the Book. (33:6)
4. Respect him
O you who believe! Be not forward in the presence of Allah and His (Prophetic) Messenger, and be in reverential awe of Allah. Surely, Allah is All-Hearing, All-Knowing.
O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud when speaking to him as you shout one to another, lest your deeds become vain while you perceive not.
Surely, those who subdue their voices in the presence of the (Prophetic) Messenger of Allah, those are they whose hearts Allah has tested for piety. For them is forgiveness and immense reward. (49:1-3)
5. Obey Allah Ta`ala and His Beloved Prophet Sallallahu `alayhi wa Sallam
And obey Allah and the (Prophetic) Messenger that you may obtain mercy. (3:132)
Those are the limits set by Allah, and whoso obeys Allah and His (Prophetic) Messenger, He will make him enter Gardens (in Paradise) underneath which rivers flow, to abide therein And.that is the great success. (4:13)
O you who believe! Obey Allah and obey the (Prophetic) Messenger and those in authority from amongst you, then if you have a dispute concerning any matter, refer it to Allah and the (Prophetic) Messenger if you believe in Allah and the Last Day. That is better and very good in the end. (4:59)
And whoso obeys Allah and the (Prophetic) Messenger, they are with those to whom Allah has shown favour, of the prophets and the truthful and the martyrs and the righteous, and the best of company are they! (4:69)
Whoever obeys the (Prophetic) Messenger, indeed obeys Allah; and whoever turns away, so We have not sent you as a keeper over them. (4:80)
And the believing men and the believing women, they are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish regular prayers and they pay the poor-due, and they obey Allah and His (Prophetic) Messenger. As for these, Allah will have mercy on them. Undoubtedly, Allah is Mighty, Wise. (9:71)
And he who obeys Allah and His (Prophetic) Messenger, and fears Allah, and keeps his duty (to Him): then these it is that are the successful. (24:52)
Say: Obey Allah and obey the (Prophetic) Messenger. But if you turn away, he is only responsible for the duty placed on him and you for that place on you, and if you obey him, you will be rightly guided. And the responsibility of the (Prophetic) Messenger is only to convey (the message) clearly.(24:54)
And establish regular prayer and pay the poor-due and obey the (Prophetic) Messenger, that mercy may be shown to you. (24:56)
He (Allah) will set right your deeds for you and will forgive you your sins, and whosoever obeys Allah and His (Prophetic) Messenger, he has indeed gained a mighty success.(33:71)
The desert dwellers say: We believe. Say (to them O beloved Prophet): You believe not, but rather say ``We submit``, for the faith has not yet entered your hearts. But if you obey Allah and His (Prophetic) Messenger, He will not diminish anything of (the reward of) your deeds. Surely, Allah is Forgiving, Merciful. (49:14)
And obey Allah and obey the (Prophetic) Messenger; but if you turn away, then (know that) the duty of our (Prophetic) Messenger is only to convey (the message) clearly. (64:12)
6. Follow the commands of Allah Sub`hanahu wa Ta`ala and of his Beloved Prophet
Sallallahu `alayhi wa Sallam
And it befits not a believing man or a believing woman, when Allah and His (Prophetic) Messenger have decided a matter (for them), that they should (after that) claim any choice in their matter; and whoso disobeys Allah and His (Prophetic) Messenger, he surely goes astray in manifest error. (33:36)
7. Whatever he gives you, take it
Whatever Allah has given to His (Prophetic) Messenger from the people of the towns, it is for Allah and for the (Prophetic) Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not (merely) make a circuit between the wealthy among you, and whatever the (Prophetic) Messenger gives you, take it and whatever he forbids you, abstain (from it), and fear Allah; surely Allah is severe in retributing (evil). (59:7)
8. The reward of believing in him
O you who believe! Be in reverential awe of Allah and believe in His (Prophetic) Messenger. He will give you twofold of His mercy and will appoint for you a light wherein you shall walk, and will forgive you, and Allah is Forgiving, Merciful. (57:28)
*****
I could carry on. But this will suffice. Those with eyes of faith see in the Qur`an praise of the Messenger sal Allahu alayhi wa sallam from Al-Hamd to W`an-Nas.
***
Say (O beloved Prophet, to mankind): If you love Allah, then follow me ; Allah will love you and forgive you your sins, and Allah is Forgiving, Merciful. (3:31)
******
Certainly, Allah has shown a special favour to the believers by raising among them a (Prophetic) Messenger from among themselves who recites to them His revelations, and purifies them, and teaches them the Scripture and the Wisdom, although before (he came to them) they were in manifest error. (3:164)
****
Surely, those who swear allegiance to you (O beloved Prophet), swear allegiance to Allah. The hand of Allah is over their hands. So whoever breaks his oath, breaks it only to his own harm; and whoever fulfils his covenant which he has made with Allah, then on him will He bestow immense reward. (48:10)
***
Translation Of Some Selected Verses From The Holy Qur`an On
OUR BELOVED PROPHET MUHAMMAD
Sallallahu `alayhi wa Sallam
HIS EXEMPLARY CHARACTER
1. Most exemplary character
Indeed in the (Prophetic) Messenger of Allah you have an excellent example for him whose hope is in Allah and the Last Day and remembers Allah much. (33:21)
And most surely, you have an exalted moral character. (68:4)
****
But, nay, by your Lord, they do not believe (in reality) until they make you judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission. (4:65)
The saying of the believers when summoned to Allah and His (Prophetic) Messenger that he may judge between them is only that they say: We hear and we obey. And they are the successful. (24:51)
***
1. Believe, assist and honour him
That you (mankind) may believe in Allah and His (Prophetic) Messenger, and may assist him, and honour him, and may glorify Him morning and evening. (48:9)
You should believe in Allah and His (Prophetic) Messenger, and struggle hard in Allah`s way with your property and your persons; that is better for you, did you but know! (61:11)
2. Love Allah and His Beloved Prophet more than anything else
Say: If your fathers, and your sons, and your brothers, and your wives, and your kinsfolk, and the wealth you have acquired, and merchandise for which you fear that there will be no sale, and dwellings you desire are dearer to you than Allah and His (Prophetic) Messenger and striving in His way: then wait till Allah brings His command to pass, and Allah does not guide the wrongdoing folk. (9:24)
3. He is closer to the believers than their ownselves
The Prophet is closer to the believers than their own selves, and his wives are their mothers. And blood-relations are closer one to another in the Book of Allah than (other) believers and those who have fled (from Makkah), except that you do any good to your friends. This is inscribed in the Book. (33:6)
4. Respect him
O you who believe! Be not forward in the presence of Allah and His (Prophetic) Messenger, and be in reverential awe of Allah. Surely, Allah is All-Hearing, All-Knowing.
O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud when speaking to him as you shout one to another, lest your deeds become vain while you perceive not.
Surely, those who subdue their voices in the presence of the (Prophetic) Messenger of Allah, those are they whose hearts Allah has tested for piety. For them is forgiveness and immense reward. (49:1-3)
5. Obey Allah Ta`ala and His Beloved Prophet Sallallahu `alayhi wa Sallam
And obey Allah and the (Prophetic) Messenger that you may obtain mercy. (3:132)
Those are the limits set by Allah, and whoso obeys Allah and His (Prophetic) Messenger, He will make him enter Gardens (in Paradise) underneath which rivers flow, to abide therein And.that is the great success. (4:13)
O you who believe! Obey Allah and obey the (Prophetic) Messenger and those in authority from amongst you, then if you have a dispute concerning any matter, refer it to Allah and the (Prophetic) Messenger if you believe in Allah and the Last Day. That is better and very good in the end. (4:59)
And whoso obeys Allah and the (Prophetic) Messenger, they are with those to whom Allah has shown favour, of the prophets and the truthful and the martyrs and the righteous, and the best of company are they! (4:69)
Whoever obeys the (Prophetic) Messenger, indeed obeys Allah; and whoever turns away, so We have not sent you as a keeper over them. (4:80)
And the believing men and the believing women, they are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish regular prayers and they pay the poor-due, and they obey Allah and His (Prophetic) Messenger. As for these, Allah will have mercy on them. Undoubtedly, Allah is Mighty, Wise. (9:71)
And he who obeys Allah and His (Prophetic) Messenger, and fears Allah, and keeps his duty (to Him): then these it is that are the successful. (24:52)
Say: Obey Allah and obey the (Prophetic) Messenger. But if you turn away, he is only responsible for the duty placed on him and you for that place on you, and if you obey him, you will be rightly guided. And the responsibility of the (Prophetic) Messenger is only to convey (the message) clearly.(24:54)
And establish regular prayer and pay the poor-due and obey the (Prophetic) Messenger, that mercy may be shown to you. (24:56)
He (Allah) will set right your deeds for you and will forgive you your sins, and whosoever obeys Allah and His (Prophetic) Messenger, he has indeed gained a mighty success.(33:71)
The desert dwellers say: We believe. Say (to them O beloved Prophet): You believe not, but rather say ``We submit``, for the faith has not yet entered your hearts. But if you obey Allah and His (Prophetic) Messenger, He will not diminish anything of (the reward of) your deeds. Surely, Allah is Forgiving, Merciful. (49:14)
And obey Allah and obey the (Prophetic) Messenger; but if you turn away, then (know that) the duty of our (Prophetic) Messenger is only to convey (the message) clearly. (64:12)
6. Follow the commands of Allah Sub`hanahu wa Ta`ala and of his Beloved Prophet
Sallallahu `alayhi wa Sallam
And it befits not a believing man or a believing woman, when Allah and His (Prophetic) Messenger have decided a matter (for them), that they should (after that) claim any choice in their matter; and whoso disobeys Allah and His (Prophetic) Messenger, he surely goes astray in manifest error. (33:36)
7. Whatever he gives you, take it
Whatever Allah has given to His (Prophetic) Messenger from the people of the towns, it is for Allah and for the (Prophetic) Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not (merely) make a circuit between the wealthy among you, and whatever the (Prophetic) Messenger gives you, take it and whatever he forbids you, abstain (from it), and fear Allah; surely Allah is severe in retributing (evil). (59:7)
8. The reward of believing in him
O you who believe! Be in reverential awe of Allah and believe in His (Prophetic) Messenger. He will give you twofold of His mercy and will appoint for you a light wherein you shall walk, and will forgive you, and Allah is Forgiving, Merciful. (57:28)
*****
I could carry on. But this will suffice. Those with eyes of faith see in the Qur`an praise of the Messenger sal Allahu alayhi wa sallam from Al-Hamd to W`an-Nas.
***
#97 Posted by mfarooqui on February 20, 2003 3:35:46 pm
Ralph #81 - You may wish to check out these authors regarding your question:
1. Karen Armstrong
2. Anne Marie Schimmel
3. Henry Corbin
4. Roger Du Pasquier
All are world-renowned scholars, widely read and respected. And all have written with great clarity. Hope this helps. Karen Armstrong has also appeared on TV specials on religion.
1. Karen Armstrong
2. Anne Marie Schimmel
3. Henry Corbin
4. Roger Du Pasquier
All are world-renowned scholars, widely read and respected. And all have written with great clarity. Hope this helps. Karen Armstrong has also appeared on TV specials on religion.
#96 Posted by tahmed32 on February 20, 2003 12:36:30 pm
Urstruly #94 Thanks for responding to my second question, and clearly you have read much about the life of the prophet.
I think my first question was a fairly straightforward one, and I think I made quite explicit the purpose of that question. That is, if one indeed considers the Quran to be source of guidance to muslims (without requiring any supplementary reading, explanation, ``wahis`` and so on) then this discussion on the prophets actions as described by Tehsin and as contradicted by you are (as I wrote) ``irrelevant as a practical guide to the message of Islam. ``
Of course, the life of the prophet can be studied as one would study any other history (and since he came much later than Moses and Abraham, there is certainly a lot richer history to be studied here). BUT NOT as a source of religious instruction.
We are then left to focus on the Quran, and the best way to understand it. And that is where this article by Mr. Talib becomes interesting.
I still hope to get answers from the other two chowk posters to whom I raised this question as well.
I think my first question was a fairly straightforward one, and I think I made quite explicit the purpose of that question. That is, if one indeed considers the Quran to be source of guidance to muslims (without requiring any supplementary reading, explanation, ``wahis`` and so on) then this discussion on the prophets actions as described by Tehsin and as contradicted by you are (as I wrote) ``irrelevant as a practical guide to the message of Islam. ``
Of course, the life of the prophet can be studied as one would study any other history (and since he came much later than Moses and Abraham, there is certainly a lot richer history to be studied here). BUT NOT as a source of religious instruction.
We are then left to focus on the Quran, and the best way to understand it. And that is where this article by Mr. Talib becomes interesting.
I still hope to get answers from the other two chowk posters to whom I raised this question as well.
#95 Posted by hari on February 20, 2003 9:53:01 am
#78 harimau
``no castes in islam``
that is incorrect. I saw tv news reel, where a muslim farmer is complaining about ``khan(s)`` getting all the benefits because they are
``upper castes``;
Besides, you have gender apartheid in islam, state sponsored apartheid on non-believers within islamic countries(all you have to see is a pakistan passport application in the pakistan embassy website which
specifically demands from muslims that there is only one god and says in so many words that ahmedias are not muslims--don`t ask me why the form is stupid to begin with);
for all the sweet talk from islam re sexes being equal and how they have equal rights, it is fine and dandy to have things said; when in reality, the laws are totally sqewed against women in islam-in inheritance rights, legal rights(testimony worth half etc).
i am not saying that similar practises exist in Hinduism. atleast it is not institutional sponsored. An individual hindu may or may not discriminate.
Govt atleast on paper doesn`t discriminate. In islamic countries, the opposite is true. govt by design discriminates against non-muslims which in itself is a higher form of casteism.
``no castes in islam``
that is incorrect. I saw tv news reel, where a muslim farmer is complaining about ``khan(s)`` getting all the benefits because they are
``upper castes``;
Besides, you have gender apartheid in islam, state sponsored apartheid on non-believers within islamic countries(all you have to see is a pakistan passport application in the pakistan embassy website which
specifically demands from muslims that there is only one god and says in so many words that ahmedias are not muslims--don`t ask me why the form is stupid to begin with);
for all the sweet talk from islam re sexes being equal and how they have equal rights, it is fine and dandy to have things said; when in reality, the laws are totally sqewed against women in islam-in inheritance rights, legal rights(testimony worth half etc).
i am not saying that similar practises exist in Hinduism. atleast it is not institutional sponsored. An individual hindu may or may not discriminate.
Govt atleast on paper doesn`t discriminate. In islamic countries, the opposite is true. govt by design discriminates against non-muslims which in itself is a higher form of casteism.
#94 Posted by Urstruly on February 20, 2003 8:35:42 am
Ralph #81
I would like to field both of your questions - however, I need sometime to compile a precise and concise answer.
tahmad32
I have read ``Seerat-un-Nabi`` (Biography of Prophet (pbuh)) written by Allama Shibli Nomani & Allama Syed Suleiman Nadvi (may God bless their souls) several times. First time when I read this 6-7 volume compilation, I was probably 13 and for the next 10-12 years I read it several times. This is one complete work on his biography that I have read - in addition there are innumerable sources I have consulted on a certain topic discussing his life by several authors - english & urdu - to seek answer on a particular question.
I did not understand the idea in the rest of your post.
#92 Posted by tahmed32 on February 20, 2003 6:56:13 am
d`souza #82 you write ``Tell me ...who gives you guys a right to always rant and rave about the Islamic glorious past... day in and day out but totally reject all other religions and maek fun of them``
You will not find even a single sentence from me, from all the posts I have written on all the boards on chowk, that rants and raves, or even mildly squeaks about, the Islamic glorious past.
This proves you are IQ-challenged, you are also delusional. Just like jay.
You then respond to my charge that your argument to ``do as the mullahs do`` is the dumbest argument I have heard by simply throwing back my words at me by calling me a stupid person. I called your argument dumb, and provided you with a reason.
This proves you have the emotional development of a 2 year old. Just like jay and arjun.
The rest of your lengthy post would no doubt reveal similar interesting features of your personality, but I would have to charge you for performing a full analysis, so I will stop here.
I now have a complaint to all Indians: Why do you send all these morons to chowk? Is it because India IS full of grown up men who have the emotional and intellectual development of a psychotic moron??
If I did not know many fine Indians in real life, and had people like you (and Jay and arjun and not-a-slave and Ralph and countless others I have seen coming to chowk trying to insult pakistanis while trying to pretend India was the land of milk and honey), to go by only, I would swear that India is indeed populated by intellectual and emotional retards. Luckily, that is not the case and I have had the opportunity to have many fine people from India as colleagues. So there is hope yet for the south asian neighborhood.
You will not find even a single sentence from me, from all the posts I have written on all the boards on chowk, that rants and raves, or even mildly squeaks about, the Islamic glorious past.
This proves you are IQ-challenged, you are also delusional. Just like jay.
You then respond to my charge that your argument to ``do as the mullahs do`` is the dumbest argument I have heard by simply throwing back my words at me by calling me a stupid person. I called your argument dumb, and provided you with a reason.
This proves you have the emotional development of a 2 year old. Just like jay and arjun.
The rest of your lengthy post would no doubt reveal similar interesting features of your personality, but I would have to charge you for performing a full analysis, so I will stop here.
I now have a complaint to all Indians: Why do you send all these morons to chowk? Is it because India IS full of grown up men who have the emotional and intellectual development of a psychotic moron??
If I did not know many fine Indians in real life, and had people like you (and Jay and arjun and not-a-slave and Ralph and countless others I have seen coming to chowk trying to insult pakistanis while trying to pretend India was the land of milk and honey), to go by only, I would swear that India is indeed populated by intellectual and emotional retards. Luckily, that is not the case and I have had the opportunity to have many fine people from India as colleagues. So there is hope yet for the south asian neighborhood.
#91 Posted by tahmed32 on February 20, 2003 6:56:12 am
Tehsin Abbasi, Bhatai, Urstruly: Gentlemen! gentlemen! gentlemen!!
Let me ask one question from all of you together.
Do you believe that the Islamic message is reflected in (a) the Quran, or (b) the actions of the prophet, or (c) both?
IF THE ANSWER IS (a), then your discussion is irrelevant as a practical guide to the message of Islam.
IF THE ANSWER IS (b) or (c), then I have the following questions to ask of you individually:
Mr. Abbasi: If the message of Islam (as reflected in the prophets actions as you describe them) is indeed one of cruelty towards captors, as your post indicates, then (unless you are in favor of cruelty towards those within your power) I hope you will have the intellectual honesty to denounce Islam and declare yourself a secular person.
Mr. Urstruly: If the message of Islam (and I assume you disagree with what Mr. Abbasi describes) is indeed reflected in the actions of the prophet as you think, could you please identify the biography of the prophet that you take guidance from? And if you take guidance from this biography, i hope you will have the intellectual honesty to dispense of the Quran as being irrelevant, and declare your selected biography as being your holy book, you Bible or Quran, so to speak.
Mr. Bhatai: No questions for you sir. I think you have so far just been asking questions like me.
Let me ask one question from all of you together.
Do you believe that the Islamic message is reflected in (a) the Quran, or (b) the actions of the prophet, or (c) both?
IF THE ANSWER IS (a), then your discussion is irrelevant as a practical guide to the message of Islam.
IF THE ANSWER IS (b) or (c), then I have the following questions to ask of you individually:
Mr. Abbasi: If the message of Islam (as reflected in the prophets actions as you describe them) is indeed one of cruelty towards captors, as your post indicates, then (unless you are in favor of cruelty towards those within your power) I hope you will have the intellectual honesty to denounce Islam and declare yourself a secular person.
Mr. Urstruly: If the message of Islam (and I assume you disagree with what Mr. Abbasi describes) is indeed reflected in the actions of the prophet as you think, could you please identify the biography of the prophet that you take guidance from? And if you take guidance from this biography, i hope you will have the intellectual honesty to dispense of the Quran as being irrelevant, and declare your selected biography as being your holy book, you Bible or Quran, so to speak.
Mr. Bhatai: No questions for you sir. I think you have so far just been asking questions like me.
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