"We sent thee not save as a mercy for the peoples." (XXI:107)
I have just recited before you a verse from Surah Anbiya of the holy Quran. In it God addresses the holy Prophet to tell him that he had been sent as a mercy for the whole world and all the peoples that might be born on this planet. This was, indeed, a unique declaration, or, if I could say so, a revolutionary proclamation for the entire humanity. And, this was put about by God in a Scripture which was destined to be read, after its revelation, in every age, time and clime, by billions of men in every nook and corner of the world. It was to have an unending line of exegetes, commentators and researchers who were to scan every word of it, evaluate its revelations and scrutinise the truth of its contents in the light of past and coming events. Whenever a man makes any statement or a writer comes out with a report in an article to be published in some news- paper or a journal, he has to think a hundred times lest he should be controverted by somebody. If he happens to make any unusual claim, he is extra-cautious for the fear that he might be challenged by another person or proved to be a fibster. As everyone of us knows, books last longer than the journals; they continue to be read for years together and some even live for hundreds of years. Thus, anyone putting forth an annunciation in a book has to be overcautious; he has to make sure that the reaction of his readers is not adverse and that his claim is accepted. Now, you see, the Knower of all secrets has made this declaration in a book about which He Himself says:
"Falsehood cannot come at it from before it or behind it. (It is) a revelation from the Wise, the Owner of Praise." (XLI:42)Read more...
Muhammad (s.a.a.w.) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen grey hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet about him:
"As there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."
His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes [Tirmidhi].
His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the shoulders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life. [Ahmed, Musnad, Hafiz Bin Qayyim]
His blanket had several patches. [Tirmidhi] He had very few spare clothes, but he kept them spotlessly clean. [Bukhari] He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,
"Why can't this man wash them." [Abu Dawood]
On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,
"When Allah has blessed you with His bounty, your appearance should reflect it." [Abu Dawood]
He used to observe:
"Cleanliness is piety."
Reference url: http://muslim-canada.org/muhammadatharhusain.html
Jesus went into the wilderness beyond Jordan with his disciples, and when the midday prayer was done he sat down near to a palm-tree, and under the shadow of the palm-tree his disciples sat down. Then Jesus said: 'So secret is predestination, O brethren, that I say to you, truly, only to one man shall it be clearly known. He it is whom the nations look for, to whom the secrets of God are so clear that, when he comes into the world, blessed shall they be that shall listen to his words, because God shall overshadow them with his mercy even as this palm-tree overshadows us. Yes, even as this tree protects us from the burning heat of the sun, even so the mercy of God will protect from Satan them that believe in that man.'
The disciples answered, "O Master, who shall that man be of whom you speak, who shall come into the world?" Jesus answered with joy of heart: 'He is Muhammad;, Messenger of God, and when he comes into the world, even as the rain makes the earth to bear fruit when for a long time it has not rained, even so shall he be occasion of good works among men, through the abundant mercy which he shall bring. For he is a white cloud full of the mercy of God, which mercy God shall sprinkle upon the faithful like rain.'
Reference: The Gospel of Barnabas, Chapter 163
Taken from "The Life of Muhammad" by Muhammad Husayn Haykal,
translated by Dr. Ismail Ragi A. al Faruqi
These virtues and the ethical system which they constitute are all founded on the spiritual system revealed in the Qur'an which is essentially related to iman in God. As we have said earlier, this characteristic is the most important feature of Islamic morality. It guarantees the grasp of the human soul by these values and ideals, as well as saves that system from all corruption. Morality founded upon utility and mutual advantage is quickly corrupted as soon as the moral subject is convinced that his personal advantage does not, suffer in consequence of his immorality. In such morality, it is most often the case that the subject is double-faced, showing an appearance different from what he holds deep within him. He would, for instance, seek to appear trustworthy while giving himself the right to use another's confidence as a means for increasing his advantage. He would seek to appear truthful but would not restrain from false pretense as long as this added to his advantage. A morality founded upon such standards falls down as the winds of temptation begin to blow. Its subject is often found pursuing ulterior motives and ever running after the satisfaction of his own prejudices
This essential moral weakness is most conspicuous in our present-day world. How often have we heard of great scandals occurring in this or that part of the civilized world, scandals all traceable to the pursuit of wealth and power on the part of their subjects, and on the weakness of their will to possess true iman and noble morals. Many of these people who fall to the nethermost depths in morality and perpetrate the worst crimes have started out with high morals based upon utilitarianism. They regarded success in life as based upon the observance of these high morals; and so they observed them in order to succeed, not because moral practice is a necessary part of their personal path which they ought to follow even though it might incur serious disadvantage. Hence, when they realized that some deviation from moral uprightness did in fact bring forth a measure of success within the civilization of this age, they allowed themselves to swerve. Many of them have been able to keep their personal code of behavior hidden from the public and, therefore, have never been exposed to scandal. They continue to be respected and esteemed. Others, less adept, have been exposed and have fallen into scandalous involvements which often have ended in personal ruin or suicide.
To found morality on utility and advantage, therefore, is to expose it to eventual but certain calamity. On the other hand, to found it on a spiritual system such as the Qur'an has revealed is to guarantee its permanent strength, its moving appeal, and power to determine man's ethics. The intention behind a deed is itself the measure of its moral worth, the genuine rubbing stone against which it should be tested. The man who buys a lottery ticket designed to build a hospital does not buy it with the intention of doing good and being charitable but in pursuit of material gain. Such act is not moral. Likewise, the man who gives to the insistent beggar in order to rid himself of the nuisance caused, is not on a par with the man who gives to the poor who not only do not insist when they ask, but do not ask at all out of a deep sense of dignity, shame, and self-respect. Furthermore, the man who tells the truth to the judge in fear of the punishment the law metes out to perjurers is not equivalent to the man who tells the truth because he believes in the virtue of truthfulness. A system of morals based upon utility and mutual advantage therefore cannot have the strength of a morality which the subject believes to be essentially related to his human dignity and to his iman in God, a morality founded upon the spiritual system on which his iman in God is itself founded.
The Wisdom of Prohibition of Alcohol and Gambling in Islam
The Qur'an, seeking to preserve the jurisdiction of reason in morality, thus has kept morality immune to all that might vitiate its judgment in matters of faith or morals. Consequently, it has regarded alcohol and gambling as anathema, the inspiration of the devil. Even though they might bring some advantage in their wake, their crime and evil are greater than their advantage; hence, they ought to be avoided. Gambling, for instance, takes such possession of the mind of the gambler that its victim can think of nothing else and can make no other use of his time. It tempts him away from the fulfillment of any moral obligation. On the other hand, alcohol dissolves reason as well as wealth, to use the terms of `Umar ibn al Khattab when he prayed that God might reveal His judgment in its regard. It is natural for the mind to err in its judgment when intoxicated; it is easy for the mind, once it has gone astray, to tolerate the pursuit of crime and evil instead of warning man against them.