The Best Example For Youth Today

The Best Example For Youth Today

By Idris Tawfiq

"Muhammad is not the father of any man among you, but he is the Messenger of Allah, and the Seal of the Prophets, and Allah has full knowledge of all things."

(Al-Ahzab 33:40)

Young people today see a lot of pomp and ceremony when it comes to politicians and leaders. It seems as though the more authority you have, the more the red carpet is laid out, the more special attire and finery you are expected to wear, and the more freedom you have to express your opinions — whether they are held up by evidence or not, and no matter how much they may offend others.

But let's take a look at the final Prophet (peace and blessings be upon him) and see the stark difference between what is now and what was before.

"Which one is Muhammad?" So humble was the Messenger of Allah (peace and blessings be upon him) that strangers looking for him in the mosque in Madinah had to ask this. Sitting in the row of believers for the daily prayers, Muhammad (peace and blessings be upon him), with his simple and modest bearing, could not be distinguished from anyone else.

He was so calm, so dignified, and so peaceful that no one could single him out as the leader. Children and youth could approach him to receive a warm greeting or to ask this great, yet humble, man a question or some advice. In quiet prayer he looked like any other simple man. There was no sign here of the great warrior, the skillful negotiator in times of war and peace, the statesman. There was no sign either that this was the man, from among all men, was chosen to receive the Creator's final message to mankind.

In the mosque his focus was on Allah alone. He was like every Muslim who enters the mosque to pray. And yet, unlike any other Muslim, he had been chosen as the Seal of the Prophets, the most honorable and the noblest of men. He was the one whom Allah selected to guide all mankind. Disadvantages in Youth

Orphaned by the age of 6 and born in a relatively unimportant region of the world to a simple family, Muhammad could neither read nor write. When commanded by the Angel Jibreel to recite the first glorious verses of the Qur'an, Muhammad could only respond that he was unable to read or recite them.

Prophet Muhammad (peace and blessings be upon him) had neither power nor wealth. He possessed none of the things that the world considers important. Yet Allah chose him from all men in the world to be what the Qur'an calls "a mercy to mankind." A Mercy

This is the role that young Muslims should take on in this world that is so full of turmoil and hate. The youth are the standard-bearers of the message of Muhammad (peace and blessings be upon him) and it is a message of mercy.

In his person, the Prophet (peace and blessings be upon him) was a mercy to all the people on earth. One so kind, so pious, so devout in prayer and obedience to the will of Allah had been chosen as the guide for mankind.

We should ask ourselves, how closely are we living our lives according to the message of Muhammad (peace and blessings be upon him)? If we are living in his way, no problem will be too great to overcome, our future will appear clear before us, and the challenges of young adulthood will seem small. If young Muslims join in the ranks of the followers of Muhammad (peace and blessings be upon him), they will be joining the ranks of the merciful, pious, and just people through all the ages, from the beginning of time. Indeed, Allah opens the way for those who sincerely obey Him and His Messenger. Your Friends

Good people should surround themselves with good friends. The Prophet (peace and blessings be upon him) was surrounded by people who sought the pleasure of Allah. Ask yourself: Who do you mix with and why? Your friends reflect who you are.

At the end of his life, when Prophet Muhammad (peace and blessings be upon him) was laid to rest in the earth, his funeral was attended by his heartbroken friends and Companions. They had been with him for so long, many since the time of the first revelation of the Qur'an some 23 years before, and now they were to be left alone, without a guide for the first time in so many years.

Imagine yourself living at the time of the Prophet (peace and blessings be upon him); imagine walking in his blessed footsteps. If you follow his Sunnah, you are walking in his footsteps today.

His body was not laid to rest in some grand tomb as one might expect for so important and so influential a man. Rather it was placed in the earth beneath the spot where he used to sleep on a simple mat. It fell upon Abu Bakr (Allah be pleased with him), his friend from before the time of the first revelation, to deliver the funeral sermon. Abu Bakr had to try to make sense out of this tragedy for the crowds assembled before him. At this key moment in the development of Islam, they eagerly awaited what Abu Bakr, the closest friend of the Prophet, would have to say. His words to them were filled with wisdom. "O men," he said, "if anyone worships Muhammad, let him know that Muhammad is dead. But if anyone worships Allah, then know that Allah is alive and will never die." Only Human

Abu Bakr (Allah be pleased with him) told the Muslim faithful that Prophet Muhammad (peace and blessings be upon him) was the greatest man to have lived but he was not the Lord of all creation. He was a man like all men. And this is what makes Islam so extraordinary. There are now nearly two billion Muslims in the world, and we are attentive to what our beloved Prophet (peace and blessings be upon him) said or did. Each one of us proclaims at least five times a day that there is no god but Allah and that Muhammad (peace and blessings be upon him) is the Messenger of Allah. It is the core of our faith. In the same breath in which we declare belief in the One true Lord of mankind and all that exists, we declare belief in His Messenger.

The love and reverence which we have for Prophet Muhammad (peace and blessings be upon him) is both real and deep. We see him as the gentlest, the kindest, and the sweetest of men, and yet he remains for us precisely that: a man. Neither a god nor a saint. We do not ascribe to our Prophet magical powers. It would be a blasphemy for us to do so. We see him as a simple man, chosen from among men, with the same cares and worries we might have.

But in Prophet Muhammad (peace and blessings be upon him) we see that it is possible for us to dedicate all our lives to Allah and to live under His guidance, yet live in the midst of life. Not divine, but human like us, Prophet Muhammad showed us by his life and example that Islam is the perfect way of life and that it is possible to achieve happiness by following this way.

If you find your life is taking you in another direction, stop and think. Don't make decisions in your youth that will take you on a different path that heads away from that of the Prophet (peace and blessings be upon him). Something Special

In Islam there are no priests or popes. That, perhaps, is the secret of Islam. There is no special knowledge reserved for a professional religious class. There are no go-betweens between the Creator and the created.

Islam is ours for the taking. How many of us reach out and take what Islam has to offer? How many of us are shining examples of mercy and justice that Islam can develop in us?

Each of us can fall prostrate before our Maker and say what we need to say without the help of anyone else. Just you and your creator! We can see this clearly inside any mosque. Muslim men and women, each in their own place, gather in the mosque for the five daily prayers. They pray together as a community, in congregation, receiving blessings for doing so, yet it is obvious to anyone who looks on that each Muslim is concerned with speaking to his or her Lord individually. It is perhaps this, more than anything else, that makes the place of Prophet Muhammad so strong in the heart of every Muslim.

Muhammad was a man and he found it possible, with Allah's help, to live out every requirement of Islam. So you and I, then, can try to do the same and, with

Allah's help, we can live out our faith like our beloved Prophet (peace and blessings be upon him).

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Idris Tawfiq is a British Muslim writer who lives and works in Egypt . He has spent many years working with young people. He was head of religious education in different schools in the United Kingdom and, perhaps more remarkably, before embracing Islam he was a Roman Catholic priest. You can visit website at www. idristawfiq. com.

Consultant & Writer

CONSULTANT & WRITER

Sometimes we find ourselves in situations where awkward silence is the name of the game. Find out how to turn around this silence into a meaningful way of communicating with others through the Prophet's example.

In ancient Arabia, eloquence meant status. Arabic is a language rich in shades and shadows, and people competed to weave words with exquisite elegance and beautiful rhythm, skillfully shaping words into works of verbal art.

This is when Prophet Muhammad (peace be upon him) was born. Although he was never taught to read and write, he had more linguistic skills than anyone.

These skills enabled him to transmit difficult concepts clearly, to all levels of audience, and in just a few words.

His wise sayings are called 'Hadith' (literally means 'speech' in Arabic) and they are collected in books and taught as timeless guidance to people around the world.

Yet when learning Hadith tod ay, more attention is paid to the study of the exact words of the Prophet Muhammad, while overlooking an important fact which has to do with his use of many non-verbal communication skills to enhance the meanings of the words.

He had an exceptional ability to engage more of our senses than just our ears - even while we hear what he said hundreds of years ago.

PAINTING MENTAL PICTURES WITH WORDS

It is important to open up to the positive change the Prophet's words cause in hearts and minds.

When we read Hadith, we will notice that the words draw vivid pictures in our minds, with sights, sounds, smells, and feelings. At the same time, the narrators used descriptive words to give us a complete three- dimensional snapshot of each event.

In this way we could actually 'see' in our minds-eye the complete surrounding context, in addition to exactly what the Prophet did with the rest of his body while he spoke.

Instinctively, narrators used their special skill with words to share with us what they saw, heard, felt, imagined and understood - which is how they had actually learnt and changed.

There is a precious lesson for us here: When learning from a unique teacher with exceptional communication skills, his audience have to also be trained to use all their senses to receive meanings and learn lessons.

That is why their behavior was transformed in just a few years to build a brilliant civilization. Perhaps we too need to do the same today, It's not enough to mechanically memorize and recite his sayings. What's more important is to open up to the positive change the Prophet's words cause in hearts and minds, and to follow through with practice.

NON-VERBAL CUES BLOW YOUR COVER

Only 30% of the meaning is transmitted through words.

Communication is about delivering a message to the audience, with maximum accuracy and minimum confusion. Taking in to account the correct interpretation of their response, which reflects their perception of the meaning. These basics are essential for exchanging ideas and feelings with others effectively.

Modern research states that successful communicators possess the ability to engage all the senses of their audiences, through using two types of skills in accurate measure.

The first type is the verbal skills, or the spoken language in writing and speech. The second type is the non- verbal skills, which express the 'unspoken' context of the words to give them their true meaning, including facial expressions, body language, and vocal qualities such as volume, pitch and speed.

Ironically, successful delivery of a message relies more on non-verbal skills which transmit at least 70% of the meaning, while only 30% is transmitted through words.

Moreover, when the spoken and the unspoken messages contradict, the human brain is programmed to believe the non-verbal cues. For example: if someone says to us: "how nice to see you" but says so with sarcasm, we subconsciously receive the sarcasm and not the seemingly courteous greeting.

THE ART OF ELOQUENT SILENCE

There are training courses to teach us how to interpret people's unconscious gestures, and at the same time consciously send positive non-verbal signals to others to enhance mutual understanding and encourage effective communication.

The Prophet's posture was always straight and alert to reflect confidence and strength.

Being the exceptional communicator he was, the Prophet Muhammad paid special attention to sending clear and consistent non-verbal messages all the time, even while he was completely silent.

He knew that most of his tradition will be transmitted verbally, so he spoke concisely and clearly, repeated every important idea 3 times. But in parallel, he used very strong vocal and gesture cues consistent with his words to enhance people's memorization of what he said to be able to repeat it to others.

His posture was always straight and alert to reflect confidence and strength, he walked briskly to reflect purposefulness, yet his face was always relaxed and peaceful with a poised smile inviting contact and trust.

He gave people his full attention by turning towards them with his whole torso not just his head, which made them feel important and appreciated.

When he got angry, he simply looked away from the person or the event to indicate his disapproval without saying a word.

In a gathering, he sat anywhere not in the center indicating equality, and he always allowed direct contact indicating approachability.

He never looked anyone too long in the face, and used his full palm to point at people instead of pointing his finger to avoid embarrassing them.

Nonetheless, we find the Quran gently rectifying his non-verbal communication in a special situation, sending us a precious lesson:

EVEN GESTURES COUNT

The Prophet was talking to a group of notable tribal leaders attempting to win them over, when a blind man, named Abdullah ibn Umm Maktoum, came to him with some questions.

Trying to focus all his attention on the potential allies, the Prophet frowned in concentration and looked away from Abdullah and towards his audience. The blind man couldn't see his frowning face or his annoyed body language, yet God blamed His Messenger for transmitting a negative non-verbal message.

[He frowned and turned away, Because there came to him the blind man.] ( SurahID= 65 `Abasa 80:1-2)

We can't transmit an emotion sincerely unless our body language is consistent with the words. Try it yourself: face a mirror and try to sound cheerful saying 'good morning' while your face is frowning. You can't. If you don't want to hear a frown in your voice, you must actually smile so that your voice would sound friendly.

Now, can you imagine how the Prophet's voice would've sounded if he had spoken to his blind companion while he was frowning and turned away? The blind man would've certainly heard the annoyance in the Prophet's voice, which would generate negative feelings, and create a barrier to effective communication with a sincere friend.

In addition, the group of leaders the Prophet was focused on were right there watching the interaction; if The Prophet had talked negatively to the blind man, this would have been an indirect negative message to them. This would have discouraged them from forming positive ideas about Islam, which would in result defeat the purpose of the whole communication process.

Because of the deep insights gained from this incident, the Prophet always smiled at that blind man saying, "Welcome to whom my Lord has blamed me" (Al-Qurtubi)

Later, the Prophet's wife Aisha while talking about another woman, pointed with her hand to indicate that she was too short. The Prophet told her, "You have said a word that if mixed with the water of the sea it would spoil it!" (Abu Dawud ) He called her simple gesture a 'word' and warned her it was so destructive that it could spoil a sea.

ACTIONS SPEAK LOUDER THAN WORDS

A smile and an open posture are well understood 'words' in a universal code.

How often do we use facial expressions or gestures publicly in a sarcastic or mocking way, mindless of their destructive effects on our image and on our communication with others?

These stories teach us to mind our body language as much as our verbal language, above all because God is watching, also because others may evaluate us. and even our entire nations or cultures based on our public conduct.

At any given moment, imagine that someone may be evaluating how you talk to your spouse in a shopping mall, how you treat an elderly on the train, or what you do with your friends in the street.

If you want to be perceived as a nice person, do it all the time, with all your being, even when you think no one is looking. A smile and an open posture are well understood 'words' in a universal code.

So even if you don't speak a word of someone's language, remember that is only 30 percent of your tools, you still have much more to make sure they 'listen' to your friendly thoughts with their eyes.

The Prophet Muhammad was sent to a nation of brilliant orators, people whose main interest was words, yet he added a deeper dimension to eloquent words, which is eloquent silence, where refined actions do the talking.

_____

Sahar Elnadi Holds a BA in ancient history and culture from Cairo University. Worked in many people- related careers in parallel, including presenting public events and TV programs; instructing training courses in communication, thinking skills and cross cultural issues. Long experience in the dynamics of multinational e- communities on the internet, with award winning online projects since
1998.

Consultant for ReadingIslam. com, answering questions about Islamic culture in English. Currently focusing on utilizing interpersonal skills to better represent local culture in various media channels. In 2006, created and launched www. zero-net. net; a creative cross-cultural communication project following the Danish cartoons crisis to prove that proper communication can prevent future clashes.

Greetings Guidelines for Muslims

Imran bin Husain (may Allah be pleased with him) reported: A man came to the Prophet (peace be upon him) and said: "As-Salamu Alaikum (may you be safe from evil).

The Messenger of Allah responded to his greeting and the man sat down. The Prophet said, "Ten (meaning the man had earned the merit of ten good acts).''

Another man came and said: "As-Salamu Alaikum wa Rahmatullah (may you be safe from evil, and Mercy of Allah be upon you).''

Messenger of Allah responded to his greeting and the man sat down. The Messenger of Allah said, "Twenty.''

A third man came and said: "As-Salamu Alaikum wa Rahmatullahi wa Barakatuhu (may you be safe from evil, and the Mercy of Allah and His Blessings be upon you).''

The Messenger of Allah responded to his greeting and the man sat down. The Messenger of Allah (SA) said, "Thirty.'' [Abu Dawud and At-Tirmidhi].

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said, "A rider should greet a pedestrian; a pedestrian should greet one who is sitting; and a small group should greet a large group (of people).'' The narration in Al-Bukhari adds: The Messenger of Allah (SA) said, "The young should greet the elderly.'' [Al-Bukhari and Muslim]

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said, "When one of you meets a brother (in Faith) he should greet him. Then if a tree or a wall or a stone intervenes between them and then he meets him again, he should greet him.'' [Abu Dawud]

Anas bin Malik (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said to me, "Dear son, when you enter your house, say As-Salamu Alaikum to your family, for it will be a blessing both to you and to your family.'' [At-Tirmidhi]

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said, "When one of you arrives in a gathering, he should offer Salam to those who are already there, and he should also do so when he intends to depart. The first act of greeting is not more meritorious than the last.'' [Abu Dawud]

Al-Bara (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said, "Two Muslims will not meet and shake hands without having their sins forgiven (by Allah ) before they depart.'' [Abu Dawud]

Compiled From: "Riyad-us-Saliheen"- Imam Nawawi, Book 5

A Message Par Excellence

A Message Par Excellence

By M. Iqtedar Husain Farooqi

The traditions (sunnah) of the Prophet Muhammad sall Allaahu`alayhi wa sallam are rich in advice and instructions on such matters as hygiene, sanitation, and treatment of disease through the use of medication. Referred to as Al-Tibb Al-Nabawi (prophetic medicine) by Muslims the world over, about 50 prophetic traditions on specific ailments and their remedies have been grouped together under the chapter referred to as Kitab-al-Tibb (the book of medicine) in the well-known collections of Hadith (prophetic sayings) by Bukhaari, Muslim, Aboo Dawood, At-Tirmidhi, and more.

Also, more than 300 traditions on aspects of hygiene, cleanliness, habit of eating and drinking, etc. find mention in these same collections. All these traditions, which number about 400, constitute what is referred to as prophetic medicine, and can be found together in the classic books of Ibn al-Qayyim Aljouzi (8th century Hijrah), Abu Nu`aim (5th century Hijrah), Aboo Abdullah al-Dhahbi (8th century Hijrah), and Aboo Bakr ibn al-Sani (4th century Hijrah). Most of these original Arabic treatises have been translated into English and other languages.

Islamic Foundations of Well-Being

The Prophet Muhammad sall Allaahu`alayhi wa sallam laid down the foundation for a social order in which every member of society was advised to maintain a healthy life, physically, psychologically, and spiritually. No aspect of life was to be disregarded.

In the opinion of Douglas Guthrie (A History of Medicine, 1945), great advances in medicine made by Muslims during the Middle Ages were mainly due to the impact of the traditions of the Prophet Muhammad sall Allaahu`alayhi wa sallam. Guthrie writes, "Had not the Prophet Muhammad himself said, 'O Servant of God, use medicine, because God hath not created a pain without a remedy for it'"? Guthrie failed to quote the source of this important prophetic saying, but it is obvious that he was referring to the famous hadeeth from Tirmidhi (one of the six most important collections of prophetic traditions).

As a matter of fact, there are several such sayings in which the Prophet laid great stress on medicine and discouraged seeking help through amulets, relics, and charms. For instance, the Prophet once said, "There is a remedy for every malady and when the remedy is applied to the disease, it is cured." This and several such hadiths have been described in Bukhaari, Muslim, and Aboo Dawood.

Once the Prophet sall Allaahu`alayhi wa sallam was asked by one of his companions, "Is there any good in medicine?" To this he emphatically replied, "Yes." As a result, Islamic teachings make it the duty of every society or group of people to conduct research and discover the remedy for diseases that afflict human beings. The concept of incurable diseases is thus alien to Islam.

Changing Age-Old Attitudes

There were several occasions when the Prophet sall Allaahu`alayhi wa sallam visited the sick, and after enquiring about the ailments advised to take the medicine prescribed from experienced physicians. On several occasions he advised the sick to approach Harith bin Kalda, a well-known Jewish physician of Thaqif (a place near Madeenah, Saudi Arabia where the Prophet sall Allaahu`alayhi wa sallam resided at the time).

On one particular occasion the Prophet sall Allaahu`alayhi wa sallam visited Sa`d ibn Abi Waqqas who had suffered a heart attack. When the Prophet sall Allaahu`alayhi wa sallam placed his hand on the chest of Sa`d he felt great relief, but the Prophet sall Allaahu`alayhi wa sallam cautioned him and said, "You've had a heart attack and therefore should consult Harith Bin Kalda, who is the expert physician.

" It is these and many other similar occasions that greatly changed the attitude of the Arabs towards diseases. Arabs, during the pre-Islamic period, depended mainly on invoking supernatural aid or different deities for the treatment of disease.

The Prophet Muhammad sall Allaahu`alayhi wa sallam, realizing the consequences of infectious epidemics, advised his companions that, "When you hear about a break of plague in any area, do not enter there and when it has broken in a land where you are, then do not run way from it (and thus spread it elsewhere)."

On the basis of this hadith, Muslims considered precaution and vigilance against infectious epidemics as the command of Allaahu Subhaanahu wa Ta`aala.

The Prophet sall Allaahu`alayhi wa sallam also opposed charms and incantations as a form of remedy for diseases. On some occasions, however, when physical remedy (medicine) was not available, he allowed, mainly for psychological reasons, the recitation of an incantation that has definite meaning. He also declared the victims of epidemics such as cholera and the plague as martyrs. This was a great consolation for those who suffered from it and realized the fatal consequences.

The Prophet always cautioned physicians to take extreme care in treating their patients and warned those not well-versed in the skill of medicine not to attempt treating the ill lest they might be held responsible for any complications. Quackery is, therefore, forbidden in Islamic medical ethics.

The Prophet Muhammad sall Allaahu`alayhi wa sallam advised his followers to always care for their health, and whenever they were ill, whether seriously or otherwise, consoled them and told them not to feel that they were victims of the wrath of Allah Almighty.

"Disease," he sall Allaahu`alayhi wa sallam said, "is not the wrath of Allah, because Prophets also suffered great pains, much greater than ordinary people." Imagine what a solace these sayings would have provided to the followers of Islam.

Hope as Medicine

There are many Prophetic ahadeeth in Bukhaari, Muslim and others that show that people were accustomed to go to the Prophet sall Allaahu`alayhi wa sallam regularly and tell him about their ailments. He sall Allaahu`alayhi wa sallam would advise them to resort to medicine first and then pray to Allaah Subhaanahu wa Ta`aala to get rid of the disease.

On several occasions he sall Allaahu`alayhi wa sallam would himself suggest certain medicines. For instance, in case of loss of appetite he sall Allaahu`alayhi wa sallam frequently advised his followers to take talbina, a preparation made from barley. For constipation he used to recommend the use of senna. He sall Allaahu`alayhi wa sallam was also in favour of regular use of honey for keeping fit. Similarly, for different ailments he would advise the use of olives, black cumin, chicory, endive fenugreek, ginger, marjoram, saffron, vinegar, and watercress.

Ahadeeth on these medicines and others show the concern of the Prophet sall Allaahu`alayhi wa sallam for the welfare and good health of his followers. For even apparently small matters like drinking water, eating food, and keeping clean and tidy he also gave advice. He is noted to have said, "Cleanliness is half of faith."

Some of the ahadeeth on black cumin, senna, and watercress are very thought provoking. For instance, the Prophet sall Allaahu`alayhi wa sallam is reported to have said that, "Black cumin is a remedy for every disease except death." The Prophet sall Allaahu`alayhi wa sallam expressed similar views on the efficacy of senna and cress.

The style and language of these ahadeeth are a clear indication of the fact that the Prophet sall Allaahu`alayhi wa sallam placed great stress on medicines. These ahadeeth also put emphasis on confidence building of the ill towards their diseases and agonies suffered. Very rational advice was given that none should be disheartened by the intensity and duration of the disease because remedies have been provided by nature. They were also advised not to be afraid of impending death.

Once during the time of the Prophet sall Allaahu`alayhi wa sallam, a person committed suicide as he could not bear the agony of his disease. The Prophet sall Allaahu`alayhi wa sallam condemned the act and refused to participate in the last rites. Thus, hopelessness, despondency, dejection and frustration on account of serious disease and pain are against the spirit and tenets of Islamic medical ethics, as shown by the tradition of the Prophet sall Allaahu`alayhi wa sallam.

Charms and Incantations: A Thing of the Past

There are several authentic ahadeeth, according to which people were said to come to the Prophet sall Allaahu`alayhi wa sallam for spiritual remedies for their illnesses and that of their kith and kin. The Prophet sall Allaahu`alayhi wa sallam, of course, prayed for them, but only after suggesting remedies in the form of medicines. Often he sall Allaahu`alayhi wa sallam would advise the patients to consult the best physician in the area.

On one occasion a lady came to the Prophet sall Allaahu`alayhi wa sallam with her child who was bleeding because of a throat infection. He admonished her and advised her to treat the disease by using the extract of costus and pseudo-saffron. Similarly, once his wife complained of an abscess on her finger, the Prophet sall Allaahu`alayhi wa sallam suggested an application of sweet flag on the fingers and then asked her to pray to Allaah Subhaanahu wa Ta`aala for recovery.

There was also an occasion when a scorpion bit the Prophet sall Allaahu`alayhi wa sallam, himself. He immediately asked for hot water to which salt was added. The hot solution was poured on his bitten fingers while he recited Qur'aanic verses.

These occasions and Prophetic ahadeeth led Muslims to believe in the rationale of using medicine rather than resorting to charms and incantations. On several occasions he exhorted them not to depend on supernatural methods of healing. He is also reported to have said, "charm is nothing but a work of Shaytaan."

The Human Prophet

Although the Prophet sall Allaahu`alayhi wa sallam on one hand gave suitable advice to his followers on earthly affairs when such situations were brought to his attention, on the other hand he tried his best to create confidence in themselves so that they could act according to their own experience and opinions.

Once, while withdrawing his advice given earlier on the cross pollination of date palm he said, "Whenever I command you to do something related to religion, do obey. And if I command you something about earthly matters, act on your own (experience) and (do remember) I am a human being."

Putting Prophetic Medicine Into Perspective

In recent years, several books on prophetic medicine have been published, particularly in India and Pakistan, which do not project the true essence of the Prophet sall Allaahu`alayhi wa sallam's message. For instance, the author of a recently published book entitled Tibbe Nabwi Aur Jadid Science (Prophetic Medicine and Modern Science), claims that Prophetic treatment of heart attack by eating seven dates, as was suggested to Sa`d ibn Abi Waqqas, should still be preferred over modern by-pass surgery for the disease, provided people have faith in the treatment of the Prophet sall Allaahu`alayhi wa sallam. The learned author failed to understand that the Prophet sall Allaahu`alayhi wa sallam, while suggesting to Sa`d to take dates as temporary relief, also advised him to consult the expert physician Harith bin Kalda for treatment.

As a matter of fact, it is not desirable to consider the Prophet sall Allaahu`alayhi wa sallam's traditions on medicine as similar to the prescription of a physician. In this connection, the opinion of Ibn Khaldun (14th century AD) is highly relevant and realistic. He says, "The Prophet's mission was to make known to us the prescription of the Divine Law and not to instruct us in medicine of the common practice of ordinary life"
(Muqqaddima) .

In his opinion, even very authentic ahadeeth cannot be taken as a mere medicinal prescription, which is the duty of an experienced physician. He says, however, that "with sincere faith, one may derive from them [ahadeeth] great advantage though this forms no part of medicine as it is properly called."

To emphasize his point of view, Ibn Khaldun refers to occasions when the Prophet sall Allaahu`alayhi wa sallam tried to create confidence in his followers by advising them to take their own judgments in worldly affairs.

Prophetic medicine is a message par excellence. It is an advice to keep a healthy body and soul and to have faith in both physical and spiritual treatment. It is a command to us to strive hard to find newer medicines and newer remedies. It is a warning to those who consider diseases as the will of Allaah Subhaanahu wa Ta`aala for which no remedy is needed. It is an admonition for us to keep away from so-called spiritual treatment based on superstitions like sorcery, amulets, and charms.

http://www.islamonline.net/servlet/ Satellite? c=Article_ C&cid=1157365876 999&pagename= Zone-English- HealthScience% 2FHSELayout

This article is an edited version of a chapter from a book by the author entitled "Medicinal Plants in the Traditions of Prophet Muhammad."

It was submitted by Dr. Farooqi and published with his permission

Dr. Farooqi is a retired scientist/deputy director of the National Botanical Research Institute in Lucknow, India. You can contact the author at: mihfarooqi@satyam. net.in

Justice of The Heart

The Prophet, peace be upon him, held one of his Companions, called Abu Lubabah, in great esteem, so much so that he had left him in charge of Medina when he had left for the first Badr expedition. Some time later, a young orphan came to Muhammad to complain that Abu Lubabah had taken from him a palm tree that had long been his.

The Prophet summoned Abul Lubabah and asked him to explain. Investigations showed that the palm tree did belong to Abu Lubabah, and the Prophet judged in the latter's favour, greatly disappointing the young orphan, who thereby lost his most precious belonging.

Muhammad privately asked Abu Lubabah, justice having now been rendered, to give the tree to the young orphan, for whom it was so important. Abu Lubabah adamantly refused: he had gone to such lengths to assert his right of ownership that to concede to this request was inconceivable. This obsession veiled his heart and compassion.

Revelation was to recall, on both the individual and collective levels, the singular nature of the spiritual elevation that makes it possible to reach beyond the consciousness of justice, that demands right, to the excellence of the heart, that offers forgiveness or gives people more than their due:

"God commands justice and excellence." [Quran 16:90]

It was not a question of giving up one's right (and Abu Lubabah had been justified in requiring it to be acknowledged); rather, it involved learning to sometimes reach beyond, for the sake of those reasons of the heart that teach the mind to forgive, to let go, and to give from oneself and from one's belongings, moved by shared humanity or love.

The Prophet was saddened by the reaction of his Companion, whom he held in great esteem: he realized that Abu Lubabah's almost blind attachment to one of Islam's recommendations, justice, prevented him from reaching the superior level of justice of the heart: excellence, generosity, giving.

Eventually, another Companion, Thabit ibn Dahdanah, who had witnessed the scene, offered Abu Lubabah an entire orchard in exchange for that single palm tree, which he then gave away to the young orphan. Muhammad rejoiced at that outcome and did not resent Abu Lubabah's attitude. He later entrusted him with other missions.

Source:

"In the Footsteps of the Prophet" - Tariq Ramadan, p. 133

The Eating Habits & Diet Of The Prophet

The Eating Habits & Diet Of The Prophet

Sall Allaahu`alayhi wa sallam

By Ibn Al-Qayyim Al-Jawziyyah

The Prophet's guidance with regard to food is perfect guidance. It was described by Ibn Al-Qayyim Al-Jawziyyah as follows:

1. When he put his hand in the food, he would say, "Bismillaah (in the Name of Allaah), and he told people to say this when eating.

He said, "When any one of you eats, let him mention the name of Allaah. If he forgets to mention the name of Allaah at the beginning, let him say Bismillaahi fi awwalihi wa aakhirihi (in the name of Allaah at its beginning and at its end)." Saheeh hadeeth, narrated by al-Tirmidhi (1859) and Aboo Dawood (3767).

The correct view is that it is obligatory to mention the name of Allaah (say Bismillaah) when eating. The ahaadeeth which state this are saheeh and are clear, with no contradictions in them.

2. When he raised the food to his mouth, he would say,

"Al-hamdu Lillaahi hamdan katheeran tayyiban mubaarakan fihi ghayri makfiyyin wa laa muwadda' wa laa mustaghni 'anhu Rabbanaa 'azza wa jall (Allaah be praised with an abundant, beautiful, blessed praise. He is the One Who is Sufficient, Who feeds and is never fed, The One Who is longed for, along with that which is with Him, and the One Who is needed. He is Our Lord, may He be glorified). Narrated by al-Bukhaari (5142).

3. He never criticized food at all. If he liked it, he would eat it, and if he did not like it, he would leave it and not say anything. Narrated by al-Bukhaari (3370) and Muslim (2064).

Or he would say, "I do not feel like eating this." Narrated by al-Bukhaari (5076) and Muslim (1946).

4. Sometimes he would praise the food, as when he asked his family for food, and they said, "We have nothing but vinegar." He asked for it and started to eat it, saying,

"What a good food is vinegar." Narrated by Muslim (2052)

5. He used to talk whilst he was eating, as is seen from the report quoted above about vinegar.

And he said to his step-son 'Umar ibn Abi Salamah when he was eating with him:

"Say Bismillaah and eat from that which is in front of you in the dish*." Narrated by al-Bukhaari (5061) and Muslim (2022).

[*At the time of the Prophet sall Allaahu`alayhi wa sallam people used to eat together from one dish, and children would sometimes forget the correct etiquette. - Translator]

6. He would repeatedly urge his guests to eat, as generous hosts do, and as is seen in the hadeeth of Aboo Hurayrah, narrated by al-Bukhaari, about the story of drinking milk, where he repeatedly said to him, "Drink!" and he kept telling him to drink until he (the guest) said, "By the One Who sent you with the truth, I have no more room for it!" Narrated by al-Bukhaari (6087).

7. When he ate with others, he would not leave until he had made du'aa' for them. He made du'aa in the house of 'Abd-Allaah ibn Bisr, and said: "O Allaah, bless for them that which You have provided for them, forgive them and have mercy on them." Narrated by Muslim (2042).

8. He commanded people to eat with their right hands and forbade them to eat with their left hands.

He said, "The Shaytaan eats with his left hand and drinks with his left hand." Narrated by Muslim (2020).

This implies that eating with the left hand is haraam, and this is the correct view, because the one who eats with his left hand is either a shaytaan (a devil), or he is imitating the Shaytaan.

It was also reported in a saheeh hadeeth that he told a man who was eating with his left hand in his presence, "Eat with your right hand!" The man said, "I cannot." He said, "May you never be able to!" - and the man never lifted his right hand to his mouth after that. Narrated by Muslim (2021).

If it was permissible (to eat with the left hand), he would not have prayed against him for doing so. It was the man's stubborn arrogance that made him refuse to obey the command, and this is the utmost disobedience which deserved this prayer against him.

9. He commanded those who complained that they never felt full to eat together and not separately, and to mention the name of Allaah (say Bismillaah) over the food so that He might bless it for them." Narrated by Aboo Dawood (3764) and Ibn Maajah (3286).

See Zaad al-Ma'aad, 2/397-406

10. It was also reported that he said, "I do not eat reclining." Narrated by al-Bukhaari, 5083.

11. He used to eat using the first three fingers (of his right hand), which is the best way of eating. See Zaad al-Ma'aad, 220-222.

The Prophet's guidance regarding diet:

1. The Prophet sall Allaahu 'alayhi wa sallam used to know what he was eating.

2. He used to eat what was good for him.

3. He used to eat enough to keep him going, but no so much as to make him fat. Ibn 'Umar narrated that the Prophet sall Allaahu`alayhi wa sallam said: "The believer eats in one stomach whilst the kaafir eats in seven." Narrated by al-Bukhaari (5081) and Muslim (2060).

4. He taught his Ummah something to protect them from diseases caused by eating and drinking.

He said: "The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air." Narrated by al-Tirmidhi (1381), Ibn Maajah (3349); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (2265).

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid

http://islamqa. com/index. php? ref=6503& ln=eng

How To Perfect Ourselves?

Khalid bin Waleed (R) described:

A Bedouin came to the prophet (pbuh) and said, "I have come to ask you for things would enrich me in this life and hereafter."

The prophet (pbuh) answered, "Ask what you wish."

The Bedouin said, "I would like to be the most knowledgeable of all people,"

The prophet (pbuh) answered, "Fear Allah (Ittaqi-Llah), and you will be the most knowledgeable of all people."

Then he asked, "I would like to be the richest of all people."

The prophet (pbuh) answered, "Be satisfied with what you have got, you will be the richest of all people."

He asked, "I would like to be the most just among all people."

The prophet (pbuh) answered, "Love for people what you love for yourself, you will become the most just among all people."

He then asked, "I would like to become the best of all people."

The prophet (pbuh) answered, "Be helpful to people and you will be the best of them."

He asked, "I would also like to become the most special (to Allah) of all people."

The prophet (pbuh) answered, "Always remember (Dhikr) Allah and you shall become the most special to Allah."

He then asked, "How do I perfect my faith?"

The prophet (pbuh) answered, "Perfect your behavior (Akhlaaq) and your faith will become perfect."

Then the man said, "I would like to be among the good doers."

The prophet (pbuh) answered, "Worship Allah as if you see Him, know that even though you do not, He sees you."

The man then asked, "I would love to be among the obedient."

The prophet (pbuh) answered, "Perform your obligatory prayers (Salaat) and you will be among the obedient."

He said, "I aspire to meet Allah pure of all sins."

The prophet (pbuh) replied, "Clean yourself of Janaabah (after intercourse) and you meet Allah free of sins."

He then said, "I aspire to be joined in the Day of Judgment in light."

The prophet (pbuh) replied, "Inflect no injustice upon others, then you will be in light in the Day of Judgment."

He said, "I wish that my Lord be merciful on me in the Day of Judgment."

The prophet (pbuh) said, "Have mercy on yourself and on His (Allah's) slaves, and Allah will be merciful on you in the Day of Judgment."

The man then said, "I wish to decrease my sins."

The prophet (pbuh) answered, "Increase your repentance and asking for forgiveness, your sins will be decreased."

The man said, "I wish to become the most generous of all people."

The prophet (pbuh) said, "Do not complain any of your affairs to other creatures, you will become the most generous of all people."

He kept asking, "I wish to become the strongest of all people."

The prophet (pbuh) replied, "Count on Allah in all of your endeavors."

The man said, "I wish that Allah would expand my earnings."

The prophet (pbuh) replied, "Maintain your purity (Tahaara) and Allah will expand your earnings."

He said, "I wish to become one of Allah's and His prophet's most beloved."

The prophet (pbuh) said, "Love what Allah and His prophet love and you become Allah's and his prophet's most beloved."

He said, "I wish to be sheltered from Allah's punishment in the Day of Judgment."

The prophet (pbuh) answered, "Do not be angry with any of Allah's creatures, then you will be safe from Allah's punishment in the Day of Judgment."

The man continued asking, "I wish that my prayers be answered."

The prophet (pbuh) answered, "Avoid the use of the forbidden (Haraam) and your prayers will be answered."

He said, "I wish that my Lord would keep my sins secret in the Day of Judgment."

The prophet (pbuh) answered, "Keep the defects of your brothers secret then your Lord will shelter you in the Day of Judgment."

The man then asked, "What is it that rescues from sins and faults?"

The prophet (pbuh) answered, "The tears, sincere submission and sickness."

The man continued, "Which good deed carries the most weight in the eyes of Allah?"

The prophet (pbuh) answered, "Maintaining good manners and acting humbly and with patience in times of hardship."

He asked, "Which sin carries the most weight in the eyes of Allah?"

The prophet (pbuh) answered, "Bad manners and selfish greed."

The man then said, " What suppresses the Lord's anger in this life and in hereafter?"

The prophet (pbuh) answered, "Confidential charity and maintaining connections with one's family."

The man then asked, "What puts off the fire of hell in the day of Judgment?"

The prophet (pbuh) answered, "Patience (Al-Sabr) in this life through hardship and ordeals."

Narrated Sahl bin Sa'd:

The Prophet said, "Whoever guarantees me (the chastity of) what is between his legs (i. e. his private parts), and what is between his jaws (i. e., his tongue), I guarantee him Paradise." Sahih Bukhari (Volume 8, Book 82, Hadith: 799)

Sports In Islam

Sports in Islam

Features of sports in Islam are many. In fact, many Islamic obligations include physical activities in addition to spiritual activities and ways of straightening behaviour. Prayer, for example, is a spiritual purification as well as motions for the body. Hajj also involves physical effort in its various rituals. So do visiting fellow Muslims and the sick, and walking to mosques.

All kinds of social activities in Islam can be considered to be a physical exercise of the body and a way to strengthen it, as long as these activities are done moderately.

Among the sports that the Prophet, peace be upon him, played are the following:

1. Running. It was a form of training for traveling, jihad, seeking provision, etc. It was reported by Ahmad ibn Hanbal that the Prophet raced Aishah and she outran him. Then they had another race where he outran her, whereupon he said, "This time makes up for the other."

2. Horsemanship and horse racing. In Sahih Muslim it is reported that Allah's Messenger said, "Ride horses, for they are the legacy of your father Ismail (Ishmael)."

3. Archery. A number of hadiths show that this sport was popular among early Muslims. Uqbah ibn Amir said, "I heard the Messenger of Allah saying while he was on the pulpit, 'In the verse, [And make ready against them all you can of power, including steeds of war], the word power means archery; the word force means archery.'"

4. Fencing. Arabs knew a sport by the name niqaf, which is in fact the origin of fencing as known today. One of its forms was a special dance that the Prophet witnessed being done by Abyssinians inside a mosque. This niqaf refers to some movements being performed with arrows. In a narration reported by Abu Salamah, those Abyssinians were playing with their spears.

5. Wrestling. The Prophet wrestled with a number of men, one of whom was Rukanah ibn Abd Yazid ibn Hashim ibn Abdul-Muttalib, who lived in Makkah and was a skillful wrestler. (Al-Hakim, Abu Dawud, and At-Tirmidhi) .

6. Swimming. As-Suyuti reported that Abu Al-Qasim Al-Baghawi narrated on the authority of Ibn Abbas that the Prophet and some of his Companions once swam in a stream. That day, the Prophet said, "Let everyone among us swim towards his friend." The Prophet himself swam towards Abu Bakr until he embraced him saying, "Here I am and my friend" (see Al-Zurqani's comment on Al-Mawahib Al-Ladunniyyah, vol. 1, p. 194).

Source: "Sports Practiced by Early Muslims" - Atiyyah Saqr

Identify Yourself First

Prophet Muhammad (peace and blessings be upon him) did not like visitors not identifying themselves properly.

Jabir ibn Abdullah reported that he went to consult the Prophet concerning a debt that his father had. Jabir said, "I knocked at the door, and he said, 'Who is it?'

I said, 'It isI.'

He said, 'It is I. It is I.' He sounded as though he disliked my reply" (Al-Bukhari and Muslim).

In Islam, it is proper manners to seek permission before entering someone else's home or room, and it is necessary to start with a greeting of peace. This is the normal Islamic greeting of "As-salamu Alaykum," which means "peace be upon you." Then one follows that with seeking permission to enter.

This is confirmed in the following hadith reported by Abdullah ibn Abbas: Umar sought permission to enter the house of the Prophet, saying, "Peace be to Allah's Messenger. Peace be with you all. May Umar enter?"
(Al-Bukhari in Al-Adab Al-Mufrad).

This is the perfect example of seeking permission to enter a place. Umar, a very close Companion of the Prophet, was always highly respectful of Allah's messenger. To him, no one including himself could be of equal status to the Prophet.

Hence, when he greeted the people inside after knocking at the door, he offered the first greeting to the Prophet personally, before extending a similar greeting to whoever was inside the Prophet's home. He then identified himself by name seeking entry. Thus, he did not leave the people inside in any doubt about the identity of their visitor. This enabled them to decide immediately what to say.

If the visitor could be admitted without difficulty or embarrassment, then they would say so. Otherwise, they would let him know that the timing of the visit is inconvenient.

Source:

"Remember Before You Enter" - Adil Salahi

Monasticism

“All of Creation are Allah’s dependents – and the best of them in the sight of Allah are those who provide the greatest benefit to his dependents.” [Mu`jam al-Tabarânî al-Kabîr (9891)]

The Prophet (peace be upon him) emphasized that we can attain Allah’s love by helping other people in their worldly needs. Since Islam calls upon its adherents to be actively engaged in making a contribution to the world and to human welfare, we find that it categorically prohibits monasticism. We must understand that monasticism is the idea that it is an act of devotion to renounce the world altogether and focus purely on spiritual concerns and the goal of the Hereafter.

Three of the Companions once asked the Prophet’s wife to describe to them the Prophet’s worship. When she did so, they found it to be less than they aspired to. They said:

“How can we compare our state to that of the Prophet (peace be upon him)? His sins, past and future have been forgiven.”

Then one among them said: “I will pray throughout the night, every night.”

Another among them said: “I will fast every day without break.”

The third among them said: “As for me, I will renounce women and never marry.”

Later, the Prophet (peace be upon him) came to them and said:

“Are you the ones who said those things? Whereas, by Allah, I am the most God-fearing and devout among you; yet I fast at times and at other times leave off the fast, I observe prayer and sleep as well; and I marry women. Whoever desires something other than my way is not of me.” [Sahîh al-Bukhârî (5036) and Sahîh Muslim (1401)]

This balanced attitude between worldly and spiritual concerns, where devotion to Allah is not seen as antagonistic to worldly activities, is one of the reasons why Islamic civilization flowered in its early centuries.

As time went on, things changed. The extreme asceticism of certain Islamic mystical paths, over time, captured the popular Muslim imagination. When such deviant mystical ideas became entrenched in Muslim society, it lost its vigor and vitality. People began seeing piety towards Allah as being synonymous with the renunciation of the world. They sometimes went so far as to see righteousness in self-inflicted abuse and the complete denial of comfort.

They also twisted the beautiful idea of relying on Allah into something else by saying: “Leave the world’s concerns to its Creator.”

By turning away from the beautiful and balanced principles enshrined in Islamic teachings, the Muslim world fell into decline.

Source:

“O Messenger of Allah! Do we get blessings for indulging our lusts?”- Dr. Ghâzî al-Tawbah