Prophet Muhammad’s Guidance for the Prevention of Coronavirus

BY Ahmed Zakaria
Prophet Muhammad’s Guidance for the Prevention of Coronavirus3

Prophet Muhammad always acted in a way that prevented the spreading of diseases.

Many centuries ago, even before the discovery of what today is called ‘Preventive Medicine,’ the Prophet of Islam, Muhammad (peace be upon him) gave us, through his sayings and actions, guidance that ensures clean, happy life, as well as protection from diseases and pandemics such as Coronavirus (COVID-19).

Here are some of Muhammad’s teachings

Prophet Muhammad said:

Whoever wakes up from their sleep should wash their hands before putting them in the water for ablution, because nobody knows where their hands have been, during sleep.

Prophet Muhammad always acted in a way that prevented the spreading of diseases.

For example, whenever he sneezed, he always covered his mouth, with his hand or his cloths, and lowered his head and voice.

Prophet Muhammad guided us to have quarantines should an epidemic breaks out.

Prophet Muhammad said,

If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place.

He also said:

One who’s sick should not be put with one who’s healthy.

He also ordered Muslims to stay away from a person with infectious diseases as much as they would from a lion.

Cleanliness, and procedures that are now being widely recommended for minimizing infections are big part of Islamic life style, For example, Prophet Muhammad guided Muslims to keep their nails trimmed and specific body hair, shaven, and cleaning the mouth and nostrils with water. It’s called the “practices of pure nature”

Muslims wash their hands thoroughly when making ablution before the five daily prayers, before and after eating, after using the bathroom, and at other times.

Prophet Muhammad guided us to cover up the food and drinkable water, to clean ones teeth, to never throw trash or pollutants in running water, to go to the bathroom only at places that were meant for that purpose, and making sure that your body and clothes are clean afterwards is one way of securing your way into heaven.

Prophet Muhammad also said,

“Cleanliness is half of faith.”

Although Islam puts a lot of emphasis on prayer and connection with God, to go through hard times, prophet Muhammad acknowledged that it’s not practical to rely solely on “prayer”… and encouraged Muslims to seek medication saying, “Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease: old age”

A Muslim is also permitted to temporarily suspend performing Islamic duties that might compromise their health, like, fasting, praying, or any others.

Taking care of individual and societal health, while integral, is only a small part of a perfect system that covers every aspect of life including politics, finance, family and relationship, work and education etc., all stitched in harmony to ensure that happiness that the Creator intended through his final message to all humans.

Source: www.guidetoislam.com

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Muhammad: The First Anti-Racist in History

Muhammad: The First Anti-Racist in History

By Dr. Craig Considine
Muhammad: The First Anti-Racist in History

The teachings of Prophet Muhammad encouraged all people to strive towards anti-racism.

Bilal ibn Rabah was born into slavery, a condition that was compounded after he became one of the first believers to follow the teachings of Prophet Muhammad.

Bilal’s father was an Arab slave and his mother was a former princess of modern day Ethiopia, who was also enslaved.

Bilal was ruled by a master, who punished him for his conversion to Islam. He dragged Bilal around Makkah, encouraging people to mock him. He even tried to force him to renounce his faith by placing a large rock on his chest and pinning him on the ground.

But far from renouncing his faith, Bilal showed a defiance and strength in the face of persecution and violence.

Bilal – A Slave to Become a Master

Impressed by Bilal’s steadfastness to the Islamic faith, Prophet Muhammad sent one of his closest friends, Abu Bakr, to pay for Bilal’s freedom.

Once freed, Bilal rose to prominence in the early Muslim community. Prophet Muhammad appointed him to serve the mosque by using his melodious voice to call the believers to prayer.

Bilal was a black man, and, for some, his blackness made him unfit for such an honor.

On one occasion, a companion of the Prophet, a man named Abu Dhaقr, disparagingly said to Bilal,

“You, son of a black woman.”

This drew a swift rebuke from Prophet Muhammad.

Are you taunting him about his black mother? There is still some influence of ignorance in you.

The ignorance the Prophet Muhammad identified was rooted in the misguided view that a person’s race reflects his or her moral character or social status.

In fact, the Prophet Muhammad’s message of racial equality stood in stark contrast to the prevalent racial animosities of 7th century Arabia.

Scholars refer to the period prior to the advent of Islam as Jahiliyyah, a time of ignorance, which included racism.

The First Anti-Racist in History

Arguably, Prophet Muhammad was the first person in human history to declare, in no uncertain terms, that no person is above another by virtue of race or ethnicity.

This declaration is crystallized in one of the Prophet’s notable speeches: His Last Sermon, as it is known, which was delivered on Mount Arafat in 632 A.D.

In that sermon, the Prophet Muhammad unequivocally condemned racism when he said:

All mankind is descended from Adam and Eve. An Arab has no superiority over a non-Arab. And a non-Arab has no superiority over an Arab. A white person has no superiority over a black person, nor a black person has any superiority over a white person, except by piety and good action.

Every since then, Prophet Muhammad’s teachings on racial equality have inspired human beings to strive for racial equality and justice for all.

Malcolm X – No Racism in Islam

Consider the life of el-Hajj Malik el-Shabazz, more commonly known as Malcolm X, the black, Muslim civil rights leader who battled racism in the 1950s and 1960s.

After performing the Hajj, or Islamic pilgrimage, to the city of Makkah, Malcolm wrote his famous letter from Makkah in which he said:

There were tens of thousands of pilgrims from all over the world. They were of all colors, from blue eyed blondes, to black skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white.

He added that he had never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.

The Hajj, for Malcolm, represented a shift away from racism and towards racial equality.

Between Arrogance and Ignorance

The teachings of Prophet Muhammad encouraged all people to strive towards anti-racism, which is quite different than simply non-racism.

While non-racists do not openly express prejudiced views, they also do not work to dismantle racism in any given society.

The Prophet of Islam actively challenged and dismantled the covert, the overt, and the systematic racism around him. He identified racism as a symptom and identified its root cause as arrogance in the human heart.

Inspired by Muhammad’s Teachings

As our world becomes more and more diverse and interconnected, it is imperative that we strive to follow the teachings of Prophet Muhammad.

I am not a Muslim myself, but I have to say that I am deeply inspired by the anti-racism of Prophet Muhammad, because he showed that a person is distinguished over another not by race, but, rather, by the quality of one’s character and conduct.

I am Craig Considine for the Emir Stein Center.

This video was produced in collaboration with Alliance of Virtue.

Watch the video:

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Source: www.aboutislam.net

 

About the author:
Dr. Craig Considine (Irish: Carrig MacConsáidín) is a Catholic American and native of Massachusetts. As a sociologist, he focuses on religion, Islam, Christianity, interfaith, race and ethnicity, identity as well as comparative research and ethnography.
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The Battle of Badr: The Reasons

The Battle of Badr: The Reasons

News reached the Muslims about a very large Makkan trading caravan that was headed northwards towards Ash-Sham loaded with a large quantity of wealth and merchandise.

News reached the Muslims about a very large Makkan trading caravan that was headed northwards towards Ash-Sham loaded with a large quantity of wealth and merchandise.

By Dr. Ali Al-Salabi

News reached the Muslims about a very large Makkan trading caravan that was headed northwards towards Ash-Sham (Syria and surrounding regions) and that was travelling with a large quantity of wealth and merchandise.

The caravan was headed by Abu Sufyan and was guarded by thirty-four men. Seeing an opportunity of getting back at least part of what the Quraish had stolen from the Muslims, the Prophet (peace be upon him) sent a man named Basbas ibn `Amr to gather information about the caravan. When Basbas returned with sure news of the caravan, the Messenger of Allah (peace be upon him) exhorted his Companions to accompany him in order to go out and overtake the caravan. He said to them, “This is the caravan of the Quraish (coming), and in it is their wealth, so go out to it, and perhaps Allah will grant it to you as booty.” (Muslim) The Prophet then left Madinah on the twelfth of Ramadan, in the year 2 AH.

The Muslims of Al-Madinah and the polytheists of Makkah were in a state of war. Muslims knew that the wealth that the Quraish men were carrying with them towards Ash-Sham was wealth that belonged to Muhajirun (migrant) Muslims. I should note that when the Muslims of Makkah left to migrate to Al-Madinah, they left, for the most part, in a hurry, afraid of being captured by Quraish to be returned to Makkah, and then tortured for trying to escape. And so the vast majority of them left their wealth behind in Makkah, and even if some of them took part of their wealth with them, they could not take along their properties and houses.

What the Quraish then did was truly vile and reprehensible: they wrongly seized all of the wealth that the Muslims left behind, claiming it for themselves. So it was not just a matter of war – which it partly was – but it was also a matter of getting back some of the wealth that was unjustly taken away from the Muhajirun (Muslim migrants).

When he set out for Badr, the Messenger of Allah (peace be upon him) charged `Abdullah ibn Umm Maktum with the duty of leading Muslims in prayer in Al-Madinah during his absence. Later on during the expedition, when he (peace be upon him) had reached Ar-Rauha, the Prophet sent Abu Lubabah  back to Al-Madinah, appointing him as its temporary governor.  The Prophet also sent two of his Companions ahead to act as scouts and to bring back news about the caravan; they went and later returned, informing the Prophet (peace be upon him) about what they saw.

As for the Prophet’s army, even authentic sources differ slightly over the number of Companions that accompanied the Prophet on his expedition to Badr. Imam Al-Bukhari mentioned that they were three hundred and Bid`a (Bid`a means any number from three to ten, so it is a word used to express an approximation) men; Imam Muslim was more explicit, saying that they were three-hundred and nineteen men. Meanwhile, other sources mentioned the names of three-hundred and forty Companions that participated in the Battle of Badr.

The Muslim contingent that was headed for Badr in no way represented the full military potential of Al-Madinah. Many Muslims remained behind in Al-Madinah, since the purpose of the expedition was only to confront and overtake the Makkan trading caravan that was headed by Abu Sufyan. The Muslims did not know that the expedition was going to end in a full-scale battle against the army of the Quraish, which consisted of one-thousand fighters, two-hundred horses that rode alongside their camels, and even female singers that accompanied the soldiers in order to give them encouragement and to sing songs in which they satirized the Prophet (peace be upon him) and his Companions (may Allah be pleased with them). Meanwhile, the Muslims had with them only two horses and only seventy camels, a shortage that made it necessary for them to take turns riding the camels on their way to Badr.

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Source: Taken with modifications from the author’s “The Noble Life of the Prophet Muhammad”.

 

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The Battle of Badr: The First Decisive Battle in the History of Islam

The Battle of Badr: The First Decisive Battle in the History of Islam

Battle of Badr

In the battle of Badr, the Muslim army was made up of about 300 men and the polytheists’ army was about 1000 men.

By: Safiur Rahman Mubarakpuri

The Reason of the Battle of Badr

A caravan belonging to Quraish had escaped an imminent military encounter with the Prophet Muhammad (peace be upon him) and his men. When their return from Syria approached, the Prophet dispatched Talhah ibn `Ubaidullah and Sa`id ibn Zaid northward to scout around for any movements of this sort. The two scouts stayed at Al-Hawra’ for some days until Abu Sufyan, the leader of the caravan, passed by them. The two men hurried back to Madinah and reported to the Prophet (Peace be upon him) their findings.

The Prophet (Peace be upon him) immediately exhorted the Muslims to rush out and waylay the caravan to make up for their property and wealth they were forced to give up in Makkah. He did not give orders binding to everyone, but rather gave them full liberty to go out or stay back, thinking that it would be just an errand on a small scale.

The Muslim army was made up of 300-317 men, 82-86 Emigrants, 61 from Aws and 170 from Khazraj. They were not well-equipped nor adequately prepared. They had only two horses belonging to Az-Zubair ibn Al-‘Awwam and Al-Miqdad ibn Al-Aswad Al-Kindi, 70 camels, one for two or three men to ride alternatively. The Prophet (Peace be upon him), at the head of his army, marched out along the main road leading to Makkah. He then turned left towards Badr and when he reached As-Safra’, he dispatched two men to scout about for the camels of Quraish.

Abu Sufyan, on the other hand, was on the utmost alert. He had already been aware that the route he was following was attended with dangers. He was also anxious to know about the movements of Muhammad (Peace be upon him). His scouting men submitted to him reports to the effect that the Muslims were lying in ambush for his caravan. To be on the safe side, he hired Damdam ibn ‘Amr Al-Ghifari to communicate a message asking for help from the Quraish people. The messenger rode fast and reached Makkah in frenzy. Felling himself from his camel, he stood dramatically before Al-Ka‘bah, cut off the nose and the ears of the camel, turned its saddle upside down, tore off his own shirt from front and behind, and cried: “O Quraish! Your merchandise! It is with Abu Sufyan. The caravan is being intercepted by Muhammad (Peace be upon him) and his companions. I cannot say what would have happened to them. Help! Help!”

The effect of this hue and cry was instantaneous and the news stunned Quraish and they immediately remembered their pride that was wounded when the Muslims had intercepted Al-Hadrami caravan. They therefore swiftly mustered almost all of their forces and none stayed behind except Abu Lahab,. Soon an excited throng of 1300 soldiers including 100 horsemen and 600 mailed soldiers with a large number of camels, was clamoring to proceed to fight the Muslims.

They moved swiftly northward to Badr. On the way they received another message from Abu Sufyan asking them to go back home because the caravan had escaped the Muslims. Incidentally, Abu Sufyan, on learning the intention of the Muslims, led his caravan off the main route, and inclined it towards the Red Sea. By this maneuver, he was able to slip past the Madinese ambush and was out of their reach.

On receiving Abu Sufyan’s message, the Makkan army showed a desire to return home. The tyrant Abu Jahl, however haughtily and arrogantly insisted that they proceed to Badr, stay three nights there for making festivities. Now they wanted to punish the Muslims and prevent them from intercepting their caravans, and impress on the Arabs that Quraish still had the upper hand and enjoyed supremacy in that area.

Muslims Prepare for the Battle

On account of these new grave developments, the Prophet (Peace be upon him) held an advisory military emergency meeting to review the ongoing situation and exchange viewpoints with the army leaders. They assured the Prophet (Peace be upon him) of the unreserved obedience to his command. Sa‘d ibn Mu‘adh said: “O Prophet of Allah! We give you our firm pledge of obedience and sacrifice. We will obey you most willingly in whatever you command us, and by Allah, Who has sent you with the Truth, if you were to ask us to plunge into the sea, we will do that most readily and not a man of us will stay behind.” The Prophet (Peace be upon him) was impressed with the fidelity and the spirit of sacrifice which his companions showed at this critical juncture.

The Prophet (Peace be upon him) spent the whole night preceding the day of the battle in prayer and supplication. That was Friday night, Ramadan 17th., the year 2 A.H.

In the morning, the Prophet (Peace be upon him) called his men to offer the prayers and then urged them to fight in the way of Allah. As the sun rose over the desert, the Prophet(Peace be upon him) drew up his little army, and pointing with an arrow which he held in his hand, arranged the ranks.

When the two parties approached closer and were visible to each other, the Prophet (Peace be upon him) began supplicating Allah. He also gave strict orders that his men would not start fighting until he gave them his final word.

The Battle Starts

The first disbeliever to trigger the fire of the battle and be its first victim was Al-Aswad ibn `Abdul Asad Al-Makhzumi, a fierce bad-tempered idolater. He stepped out swearing he would drink from the water basin of the Muslims, otherwise, destroy it or die for it. He engaged with Hamzah ibn Abdul Muttalib, who struck his leg with his sword and dealt him another blow that finished him off inside the basin.

The battle had actually started and it was the help of Allah with them. The Makkans suffered terrible defeats in all the combats and lost some of their most precious lives. They were too much exasperated and enraged and fell upon the Muslims to exterminate them once and for all. The Muslims, however, after supplicating their Lord, calling upon Him for assistance, were made to hold to their position and conduct a defensive war plan that was successful enough to inflict heavy losses on the attackers. The Prophet (Peace be upon him) used to pray to his Lord ceaselessly persistently and day and night to come to their succor. Immediate was the response from Allah, Who sent down angels from the heavens for the help and assistance of the Prophet (Peace be upon him) and his companions.

The ranks of Quraish began to give way and their numbers added nothing but confusion. The Muslims followed eagerly their retreating steps, slaying or taking captive all that fell within their reach. Retreat soon turned into ignominious rout; and they flied in haste, casting away their armor, abandoned beasts of burden, camp and equipage.

The Battle Ends

When the war activities had been concluded, the Prophet (Peace be upon him) ordered that the corpses of the polytheists be dropped into an empty well.

The polytheists having received a large dose of disciplining and heavy defeat, fled away in great disorder in the vales and hillocks heading for Makkah panicked and too ashamed to see their people. The defeat was a matter of great shame and grief for the Makkans. In almost every house there were silent tears for the dead and the captives. They were burning with humiliation and were thirsting for revenge. Wailing, lamenting and crying however were decreed strictly forbidden lest the Muslims should rejoice at their affliction.

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Source: Taken from the author’s “Ar-Rahiq Al-Makhtum

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Muhammad: Allah’s Mercy for All (Part 1/2)

Muhammad: Allah’s Mercy for All (Part 1/2)

By: Yusuf Rios
Muhammad Allah’s Mercy for All (Part 12)

And we have not sent you except as a mercy to all of Creation.

Allah Almighty says:

And we have not sent you except as a mercy to all of Creation. (Al-Anbiya’ 21:107)

We are going to make a thematic introduction to this verse.

Theme I: Islam Is Peace and Justice for All

This verse of the Glorious Quran defines the reality of the person of Muhammad (peace be upon him) emphasizing him as primarily characterized by mercy.

The most prominent feature describing the mission of Muhammad (peace be upon him), besides his comprehensiveness, is his being a mercy to humanity, not to mention to the whole of creation.

The mission of the Prophet (peace be upon him) thus is to communicate Allah’s mercy to the whole of humanity without restriction. This message is to be communicated by mercy and not by force, based upon the well-known verse,

There is no compulsion in religion.” (Al-Baqarah 2:256)

This can be said to be the first unique characteristic of Islam that it is a divine message rooted in boundless mercy and this is defined by its universality and its call to the brotherhood of humanity based on a life of justice and spirituality, both of which are marks of mercy.

Theme II: Islam Cares for the Life of the Soul and Body

Islam is a way of life aimed at catering to and facilitating the needs of life, whether they are material or spiritual. Islam looks to preserve the life of the soul, intellect and family, as well as the economic life.

Also, it seeks to protect the physical life of individuals, which is highly valued in Islam. It is these five arenas that Islam looks to develop and better the conditions for their growth and well-being because these are the essential living arenas.

So, it was a demonstration of Allah’s Mercy that the Prophet Muhammad (peace be upon him) was sent with the religion that facilitates the needs of all facets of life.

Humanity is not left unto itself without guidance, but it is aided in the process of life and assured in time of hardship that life is more than just material existence. Rather, it has a spiritual aspect that transcends death.

The Prophet Muhammad (peace be upon him) teaches humanity the purpose of their life and how to establish justice in the process of realizing the needs and demands of daily life, without forgetting or neglecting the demands of the heart, soul and intellect.

Theme III: Muhammad and the Environment

The role of the Prophet (peace be upon him) according to the above verse is that of servant and educator. He (peace be upon him) taught humanity how to live in the most productive and meaningful way. He taught that human beings are not just responsible for being just to one another but also to other life beings.

According to Islam, establishing the justice requires that business and science are conducted in an environmentally friendly manner because the ethics of Islam demand that the human being be charitable and not greedy, considerate and not indifferent, and that his actions promote not reduce or stifle life. In fact, the role of the human being, in relation to the creation, according to Islam, is one of stewardship that is bound by self-accountability in this life and the next.

The problems of today when we look to the environmental crisis are rooted in a lack of consciousness of the real role of humanity which is clear in Islam.

Likewise, much of the environmental crisis is because of the greed and corruption run rampant in business dealings and the management of the world’s resources. Islam teaches that all creations are in a state of submission to the Creator.

So, from the lens of Islam all of creatures, including human beings, are servants and guests of Almighty Allah so long as they remain in existence. Therefore, humanity is obliged to act responsibly and not arrogantly, wisely and not hastily, sincerely and not hypocritically, and frugally and not extravagantly.

Theme IV: Morals of Wars

Even in the time of war, Muslims are obligated not to kill women, children, monks and priests, or even to destroy trees or animal life.

So, what is to be said at the time of peace? Even at the  time of war, Islam does not aim to destroy people’s life because the whole message of Islam is meant to save people’s life. The teachings of Islam order its adherents when camping or out in the desert or forest regions for example, not to relieve themselves on the roads, under trees or on things of value. All these injunctions are aimed at instilling a character that is concerned with others and environment. Because living involves cooperating with others, the Muslim is obliged to act responsibly and justly.

Theme V: Reaffirming the Identity of the Prophet Muhammad

The uniqueness of person of the Prophet Muhammad (peace be upon him) is that history has left us with a very accurate and detailed record of his doings, sayings and life history all which indicate to the reality of his mission and life. As an educator, he was occupied and concerned with the affairs of human life and how to teach humanity to realize that life is meaningful when they devote the worship to the One God who created us.

The power of Islam lies in this teaching that the human being was created to worship the Creator with sincere devotion. This worship is the purpose of our existence. We must submit in gratitude to our Creator worshipping Him alone while seeking his guidance and forgiveness. The test of life is about realizing this truth.

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Muhammad: Allah’s Mercy for All (Part 2/2)

Muhammad: Allah’s Mercy for All (Part 2/2)

 By Yusuf Rios

He or she who wishes to understand what Islam is and who was the person of the Prophet Muhammad (peace be upon him) let him resort to what the Quran said about the Prophet (peace be upon him). Almighty Allah says,

And we have not sent you except as a mercy to all of Creation.” (Al-Anbiyaa 21:107)

The single verse mentioned illustrates in detail his mission and identity.

The Arabic words of this verse are much richer in meaning. Arabic is the language of the revelation and the oldest living language on the earth.

There are other tongues like Sanskrit older than Arabic but they are all dead languages, no longer spoken. Given this reality we wish to expound upon this verse from its original language so that the most meaning can be derived from it. Let us begin to ponder on the meaning of the verse as it is traditionally done in the Arabic language.

An Analytical View of the Verse

1. “And We”

In these two words, the message related is that it is the one and only Allah, the Exalted, who commissioned the Prophet (peace be upon him). So, the origin of the Prophetic teachings and message is not the wisdom of a wise man or an ascetic, but rather it is Divine.

Sometimes, Allah uses the singular first person “I” referring to Himself and sometimes uses the royal “We”. In many languages, there is a mechanism for one to speak in the plural giving the meaning of elevated status. For example, a chief of an Arab tribe might address his people as “We” when talking to them. Of course, after the revelation and the conversion of Arabia to Islam this became restricted to the Qur’an, Islam urges people to be humble.

2. Have Not Sent You except as a Mercy

This part of the verse is very profound and deserves the most possible attention. Here, Almighty Allah is declaring why He commissioned the Prophet (peace be upon him).  The Arabic reflects a restrictive meaning as it reads as such -the Prophet was sent for no other purpose except to be a means for humankind to attain Allah’s Mercy. There is an emphasis on the role of the Prophet as a vehicle of mercy sent from Allah, in addition to the point that this mercy is to be shared with all of humanity.

The mission with which Allah sent the Prophet (peace be upon him) is not restricted to a particular audience but rather it is an inclusive message. It is a message to all humanity. In other words, Islam is a message for all of humanity. It is comprehensively characterized by mercy for all of humanity and all of creation, thereby inclusive of the eco-system. This Mercy even applies to those who choose not to believe in it.

To understand the Quranic verse better, it is necessary to key in on the notion of “mercy” in this verse. Mercy here means that Allah (glory be to Him) sent the Prophet (peace be upon him) with “guidance to a meaningful existence”.

He was sent to teach humankind the path to a communal and social life which is pleasing to Allah. He taught respect and love in a way that grants all the right to co-exist and lead a full life. This understanding of mercy is a path to a peaceful existence in this world and a path to a blissful eternity after death.

Also, this can only be understood in the context of Allah having created the human being to lead a purposeful life, a life of worship and a life in which the purpose of existence is fulfilled by living a committed and profound relationship with the Creator.

It is the Prophet (peace be upon him) who guided us to understand the nature of our life and taught us the path to self-fulfillment and how to be humane not only to fellow human beings but also to fellow creatures.

This was not merely done by wise sayings but it was through his lived example. The thousands of authentic narrations related about his life (known as Hadiths) were; statements, actions or tacit approvals.

3. To All of Creation

This part of the verse makes clear that the message of Islam is universal and directed at all peoples in all walks of life and from all backgrounds without any kind of discrimination.

In fact this part of the verse is a declaration that Islam calls humanity to brotherhood and cooperation and rejects tribal, nationalistic and racist thinking. Islam considers all humanity as brothers, and promotes mutual sense of brotherhood.

Islam declares that the unity of humanity lies in recognizing Allah’s Mercy as presented by all Prophets. The noble Prophets of Allah all taught that even though life is not free of hardship, it has meaning and that existence is not haphazard.

The aim of life is to contemplate our origin and our end and to reflect on the deeper order of Creation. It is through reflection upon the life of the Prophet, being sent as “a mercy to mankind”, this issue can be more firmly grasped and better understood.

The following are a list of authentic narrations about the mercy propounded by Almighty Allah by means of the Prophet Muhammad for all of mankind.

1- There were a lot of people who went to extreme inhuman measures to assassinate him, cursed him and the divine message with which he was sent, and tortured and killed his followers. Also, there were hundreds of enemies who did many horrible things to the believers. Yet, when asked by his companions to invoke Allah against them, the Prophet (peace be upon him) said,

“I was not sent to curse people. Yet, I have been sent as a mercy.” (Muslim)

2- It is also well known that the Arabs were harsh hearted. Men rarely ever interacted with their children and would show little love to them. Once a man came to the Prophet (peace be upon him) and saw that He (peace be upon him) was holding his grandson Husain and that He (peace be upon him) kissed him. The man said to the Prophet “I have ten kids and I have never kissed anyone of them”. The Prophet said

“Whoever is not merciful, will not receive mercy.”(Al-Bukhari)

3- It is also well known that Arabs used to view their women and servants as inferior beings, and they would often beat them in a fit of anger. Lady Aishah, the wife of the Prophet and mother of the believers,  said about her husband (peace be upon him),

“He never hit a women or a servant.”(Al-Bukhari)

It was also narrated that he said

“I would come to prayer sometimes intending to read a long portion of the Qur’an. Then I would hear a baby crying and I would shorten the prayer, so his mother who wishes to leave the prayer can attend to him.”(Al-Bukhari)

4- The Prophet was even merciful and compassionate when in war. He commanded his companions,

“Do not kill women, old men, children, or religious monks and priests. Do not cut or burn down trees.”(At-Tirmidhi and Al-Bukhari)

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