Teachings of muhammad pdf

He has taught and maintained fats should be reduced and eliminated from the diet. He has warned about the dangers of eating from cans and wax cartons. He has cautioned the so-called Negroes to take better care in selecting food to eat.

Muhammad has stated the so-called Negro should eat the young, fresh green vegetables. He has stated the lima bean, black-eyed peas and other field beans do not have food values good for the body and that they are very hard and damaging to the digestive tract. For more than 30 years, the Muslim home has stressed the baking of foods and not frying. He has cautioned his followers to be conscious of weight.

Penalties are exacted from Muslims found overweight. All of Messenger Muhammad's teaching on foods and weight have been studied by white scientists, doctors and dieticians.

Finally, , actuaries released new average weight charts for men and women. It was no mere coincidence that their findings coincide with what Messenger Muhammad had been teaching. It was practically a verbatim transcript of the papers they confiscated when the federal government arrested him in This was followed up with a featured story on weight in the "U.

Their story, too, followed what Messenger Muhammad has been teaching for 30 years, that is, except the portions which advise eating pork, "Coronet" magazine, also in Feb. This volume also aims to provide the solutions for the empowerment of women in the Islamic world. We assumed that without good governance, the status of women is not likely to improve. Muslim women have the potential to play a fundamental role in curbing corruption, social ills, violence, and crime in the Muslim world.

This volume will make the case that in order to achieve stability and prosperity, the government must ensure a platform for women to participate in decision-making and hence benefit from the rights they are accorded in Islam.

By covering a range of perspectives on the economic lives of Muslim women around the world, it hopes to shed light on the problems faced and to offer possible solutions to the empowerment of women in the Islamic world. The failure. The track record of capitalism is far from being promising. Although a small minority has achieved unprecedentlY high material standards of living, a vast majority lives under conditions of abject PovertY. The problems of unemployment, inflation, poverty amidst affluence, unequal distribution of wealth, frequent bouts of business recession, environmental pollution and ecological imbalance still bedevil man's present life and threaten his future.

The present book contends that the Islamic economic order has the potential of ushering in an age of human bliss; and the resources to build a free, just and responsible world for everyone on the earth. More specifically, the function implied by the title al—Baqir is the one that the Imam did indeed perform. Bibliographic Information. Tags Arzina R. Throughout history, there have always been those who engaged in usury-based quasi-banking activities with their capital, but Islam forbade it and encouraged them to engage in productive and The symbolic meaning given to Arabia by the with drawal of the Christian apostle to commune with a power above flesh and blood , in Mahomet became more than a symbol.

Arabia was itself the man of the hour, the prophet of Islam its concentrated word. Johnson, Oriental Religions, p. Whilst lying self-absorbed, he is called by a mighty voice, surging like the waves of the ocean, to cry.

Twice the Voice called, and twice he struggled and waived its call. But a fearful weight was laid on him, and an answer was wrung out of his heart. What has happened to me? And neither art thou a babbler in the market-places. What has befallen thee? Hast thou seen aught terrible? Holy, holy! He will be the prophet of his people. Tell him this. Bid him be of brave heart. It also means law , as the Greek Youo. It had spoken to the heart of Waraka. And when the two men met subsequently in the streets, the blind old reader of the Jewish and Chris tian Scriptures, who had searched in them for consola tion and found none, but who knew of the promise held out to mankind of a Deliverer, spoke of his faith and trust.

The Namas-i-akber has come to thee. They will call thee a liar, they will persecute thee, they will banish thee, they will fight against thee.

Oh, that I could live to those days! I would fight for thee. These words of hope and trust brought com fort to the troubled soul. And then followed a period of waiting for the voice to come again , —the inspiration of Heaven to fall once more on the anxious mind. We can appreciate the spiritual throes, the severe mental conflicts, the doubts, hopes, and misgivings which alternately wrung the heart of Mohammed, when we are told that before he had himself realised his mission he was driven to the verge of self-destruc tion , when the angel of God recalled him to his duty to mankind.

It spoke to the poor grieved heart, Rouzat-us-safa. Saved by the gracious monition , he hurries home from the desert, exhausted in mind and body, to the bosom of his devoted wife, praying only to be covered from the overwhelming Presence. His was not the communion with God of those egoists who bury themselves in deserts or forests, and live a life of quietude for themselves alone.

His was the hard struggle of the man who is led onwards by a nobler destiny towards the liberation of his race from the bondage of idolatry. His destiny was unfolded to him when , wrapt in profound meditation , melancholy and sad, he felt himself called by that Voice from heaven which had called those who had gone before 66 him, to arise and preach.

Thenceforth his life is devoted to humanity. Preaching with unswerving purpose amidst frightful persecutions, insulted and outraged, he held on in his path of reproof and reform. She was the first to believe in the revelation, to abandon the idolatry of her people, and to join with him in purity of heart in offering up prayers to the All Merciful.

Not only was she the first to believe in 1 Koran, suira lxxiv. It is meet that I should thus call upon thee, and it is meet that thou shouldst accept the truth and help in spreading it.

He was but two years younger than the Prophet, and his unhesitating adoption of the new faith was of great moral effect. Desvergers in a note p. It is a noble feature in the history of the Prophet of Arabia , and one which strongly attests the sincerity of his character, the purity of his teachings and the inten sity of his faith and trust in God , that his nearest relations, his wife, his beloved cousin, and intimate friends, were most thoroughly imbued with the truth of his mission and convinced of his inspiration.

Those who knew him best, closest relations and dearest friends, people who lived with him and noted all his movements, were his sincere and most devoted followers. If these men and women , noble, intelligent, and certainly not less educated than the fishermen of Galilee, had per ceived the slightest sign of earthliness, deception, or want of faith in the teacher himself, Mohammed's hopes of moral regeneration and social reform would all have been dashed to pieces in a moment.

They braved for him persecutions and dangers ; they bore up against physical tortures and mental agony, caused by social excommunication, even unto death. Would this have. But even had these people not believed in Mohammed with such earnest faith and trust, it would furnish no reason for doubting the greatness of his work or the depth of his sincerity.

For the influ ence of Jesus himself was least among his nearest rela tions. His brothers never believed in him , and they even went so far as once to endeavour to obtain posses sion of his person , believing him to be out of his mind.?

Even his immediate disciples were not firm in their convictions. Perhaps this unsteadiness may have arisen from weakness of character, or it may have resulted, as Milman thinks, from the varying tone of Jesus him self; but the fact is undeniable.

This intense faith and conviction on the part of the immediate fol lowers of Mohammed is the noblest testimony to his sincerity and his utter self - absorption in his appointed task. For three weary long years he laboured thus quietly to wean his people from the worship of idols.

But polytheism was deeply rooted among them ; the ancient cult offered attractions which the new faith in its purity did not possess. The Koreish had vested interests in the old worship ; and their prestige was involved in its maintenance. Mahommed had thus to contend, not only with the heathenism of his city sanc tified by ages of observance and belief, but also with the opposition of the oligarchy which ruled its destinies, and with whom , like the generality of their people, super stition was allied to great scepticism.

With these forces fighting against him , little wonder that the life and death struggle of the three years drew only thirty followers. But the heart of the great teacher never.

Muir admits this in the most positive terms vol. Stedfast in his trust in the Almighty Master v whose behests he was carrying out, he held on. Hitherto he had preached quietly and unobtrusively. He now determined to appeal publicly to the Koreish tov abandon their idolatry.

With this object he convenedv an assembly on the hill of Safa, and there spoke to them of the enormities of their crimes in the sight of the Lord, their folly in offering adoration to carved idols. He warned them of the fate that had overtaken ther races which had passed unheeded the words of the preachers of bygone days, and invited them to abjure their old impious worship, and adopt the faith of love and truth and purity.

But the mockers mocked his words, laughed at the enthusiasm of young Ali, and departed with taunts and scoffs on their lips and fear in their hearts at the spirit of revolution which had risen in their midst.

Having thus failed to induce the Koreish to listen to the warnings of Heaven, he turned his attention to the strangers visiting the city for trade or pilgrimage.

To them he endeavoured to convey God's words. But here again his efforts were frustrated ' by the Koreish. When the pilgrims began to arrive onv the environs of the city, the Koreishites posted them selves on the different routes and warned the strangers against holding any communication with Mohammed , whom they represented as a dangerous magician. As the pilgrims and traders dispersed to their distant homes, they carried with them the news of the advent of the strange, enthusiastic preacher, who at the risk of his own life was calling aloud to the nations of Arabia to abjure the worship of their fathers.

About the same time an Yathrebite chief wrote to the Koreish of Mecca , and, holding up the examples of bygone ages, exhorted them not to embroil themselves with civil dissensions and warfare. The hostile Koreish stopped the Prophet from v offering his prayers at the Kaaba ; they pursued him wherever he went ; they covered him and his disciples with dirt and filth when engaged in their devotions.

They incited the children and the bad characters of the town to follow and insult him. They scattered thorns in the places which he frequented for devotion and meditation. She was the most inveterate of his persecutors.

Every place which he or his disciples frequented for devotion she covered with thorns. Amidst all these trials Mohammed never wavered. Full of the intensest confidence in his mission , he worked on steadily.

Several times he was in imminent danger of his life at the hands of the Koreish. On one occasion he disarmed their murderous fury by his gentle and calm self-control. But persecution only added tow the strength of the new faith. The violence of the Koreish towards Mohammed, their burning and bitter intoler ance , led to the conversion of the redoubtable Hamza, the youngest son of Abdul Muttalib.

Amidst all this persecution Mohammed never ceased calling to the nation so wedded to iniquity to abandon their evil ways and abominations. He threw his heart and soul into his preachings. He adjured them by the wonderful sights of nature, by the noon -day bright ness, by the night when she spreadeth her veil , by the day when it appeareth in glory, to listen to the warning before a like destruction came upon them.

He told them of the day of reckoning, when the deeds done by man in this world shall be weighed before the Eternal Judge, when the children who had been buried alive shall be asked for what crime they had been put to death, and when heaven and earth shall be folded up and none be near but God.

God is round about the infidels. The Koreish were now thoroughly alarmed ; Moham med's preaching betokened a serious revolutionary movement. Their power and prestige were at stake. They were the custodians of the idols whom Moham med threatened with destruction ; they were the ministers of the worship which Mohammed denounced, —their very existence depended upon their maintaining the old institutions intact. If his predictions were fulfilled, they would have to efface themselves as a nation pre-eminent among the nationalities of Arabia.

This levelling of old distinctions was contrary to all their traditions. They would have none of it , for it boded no good to their exclusive privileges. Urgent measures were needed to stifle the movement before it gained further strength. They accordingly decided upon an organised system of persecution. In order, however, not to violate their L.

Each household tortured its own members, or clients, or slaves, who were supposed to have attached them selves to the new faith. The others were thrown into prison, starved , and then beaten with sticks. The men or 1 Ibn -al-Athir, vol.

Mohammed was often an eye-witness to the sufferings of his disciples,-suf ferings borne with patience and fortitude as became martyrs in the cause of truth. Khobaib ibn Ada, who, being perfidiously sold to the Koreish, was by them put to death in a cruel manner by mutilation and cutting off his flesh piece-meal. Like the Pharisees tempting Jesus, the Koreish came to Mohammed with temptations of worldly honour and aggrandisement, to draw him from the path of duty.

Now thou hast sown division among our people, and cast dissension in our families ; thou denouncestour gods and goddesses ; thou dost tax our ancestors with impiety. We have a proposition to make to thee ; think well if it will not " 1 suit thee to accept it. It was usual, and is so even now , among the Arabs to call a man as the father of so -and -so, instead of using his own name, as a mark of consideration. And they say , ' Our hearts are veiled from the doctrine to which thou invitest us ; and there is a deafness in our ears , and a curtain between us and thee : wherefore act thou as thou shalt think fit ; for we shall act according to our own sentiments.

But as to those who believe and work righteousness, they shall receive an everlasting re ward. Profoundly afflicted by the sufferings of his disciples, whose position , as time went on, became more and more unbearable, he advised them to seek a refuge in the neighbouring Christian kingdom of Abyssinia, where ruled a pious sovereign, till God in His mercy wrought a change in the feelings of the Koreish.

He had heard 1 Whilst hospitality was regarded as a great virtue, charity was con sidered a weakness among the Arabs ; and a future life, an old woman's 1 fable. These emi grants were soon joined by many more of their fellow sufferers and labourers in the cause of truth, until their number amounted to eighty -three men and eighteen women.

But the untiring hostility of the Koreish pursued them even here. They were furious at the escape of their victims, and sent deputies to the king to demand the delivery of these refugees that they might be put to death.

The Negus sent for the exiles, and inquired of them whether what their enemies had stated was true. We have believed in him, we have accepted his teach ings and his injunctions to worship God, and not to associate anything with Him.

For this reason our people have risen against us, have persecuted us in order to make us forego the worship of God and return to the worship of idols of wood and stone and other abominations.

They have tortured us and injured us, until finding no safety among them , we have come to thy country, and hope thou wilt protect us from their " 2 oppression. Can there be a better summary of Mohammed's work or of his teachings? I give you the words of my Lord ; I admonish you.

If you accept the message I bring you, God will be favourable to you both in this world and in the next ; if you reject my admonitions, I shall be patient, and leave God to judge between you and me. His simple trust and sublime faith in his Master rose superior to all their materialistic scepticism. They asked him to cause wells and rivers to gush forth, to bring down the heaven in pieces, to remove mountains, to have a house of gold erected, to ascend to heaven by a ladder.

A Christian historian goes into raptures at the subtlety of the idolaters ; see Osborn , Islam under the Arabs. Sura xvii. This was how they treated Him until the end. When that came, they all forsook Him, and fled. They — scholars, merchants, and soldiers-looked to the moral evidences of his mission. They ranged themselves round the friendless preacher at the sacrifice of all their worldly interests and worldly hopes, and adhered to him through life and death with a devotion to his human personality to which there is scarcely a parallel in the history of the world.

It may well be, as the author of Literature and Dogma says, that the miracles are doomed , and that the miracle -saga of Christianity must, sooner or later, go with all legends, Eastern or Western. My Lord be praised! Am I more Sthan a man sent as an apostle?

Angels do. I who cannot even help or trust myself, unless God pleaseth. No extraordinary pretensions, no in dulgence in hyperbolical language , no endeavour to cast a glamour round his character or personality. It is He who out of the midst of the illiterate Arabs has raised an apostle to show unto them His signs, and to sanctify them , and to teach them the Scripture and the Wisdom , them who before had been in great darkness.

This is God's free. He never resorts to the miraculous to assert his influence or to enforce his warnings. He invariably appeals to the familiar phenomena of nature as signs of the divine 2 presence. He unswervingly addresses himself to the inner consciousness of man , to his reason, and not to his weakness or his credulity.

Look round yourself : is this wonderful world, the sun, moon, and stars, holding their swift silent course in the blue vault of heaven, the law and system prevailing in the universe ; the rain -drops falling to revive the parched earth into life ; the ships moving across the ocean, beladen with i Sura lxii.

The passage of Sir W. Muir on this point is, to say the least, remark able. Like the Koreish, Sir W. Muir is not satisfied with the teachings, unless supported by wonder-workings.

A few devils cast out would have satisfied both the Koreish and, in later ages, the Christian historians. The structure of your body, how wonderfully complex , how beautifully regu lated ; the alternations of night and day, of life and death ; your sleeping and awaking ; your desire to accumulate from the abundance of God ; the winds driving abroad the pregnant clouds as the forerunners of the Creator's mercy ; the harmony and order in the midst of diversity ; the variety of the human race, and yet their close affinity ; fruits, flowers, animals, human beings themselves, -are these not signs enough of the presence of a master mind?

The Prophet of monotheism is pre-eminently the Prophet of nature. His ethical appeal and his earnest assertion of divine unity are founded upon the rational and intellectual recognition of all-pervading order, of 1 Sura xxv.

But to all his exhortations the Koreish turned a deaf ear. They were blind to the signs of God, blind to the presence of a Divine Personality in nature, deaf to the call of the seer to come back to righteousness, to forego the crimes and abominations of antiquity.

Their answer to him breathes a fierce animosity paral leled only by the darkest days of Arian or Pelagian persecution in Christendom. One day, in one of his prophetic trances, Mohammed was reciting within the Kaaba some verses which now form part of the fifty -third chapter of the Koran. And the Koreish, overjoyed either at the trick or at Mohammed's supposed concession , hastened to express their willingness to come to terms. According to the Christian bio graphers, the incident is supposed to indicate a momen tary desire on the part of the prophet to end the strife with the Koreish by some compromise.

Persecu tion was becoming fiercer and fiercer every day, the sufferings of his followers were increasing, and the whole city was up in arms against them. The sight of his poor disciples afflicted him deeply ; his weary struggle with the Arabian idolatry filled him with grief. What wonder that a momentary thought crossed his mind to end the conflict by making a slight con cession to the bigotry of his enemies. But this dreamer of the desert was not the man to rest upon a lie. At the price of the whole city of Mecca he would not remain untrue to himself.

He came forward and said he had done wrong , —the devil had tempted him. And the lifev of Mohammed is not the life of a god, but of a man ; from first to last it is intensely human. But if forv once he was not superior to the temptation of gaining over the whole city, and obtaining peace where before had been only bitter persecution , what can we say of his manfully thrusting back the rich prize he had gained , freely confessing his fault, and resolutely giving himself over again to the old indignities and insults?

If he was once insincere — and who is not? He was untrue to himself for a while, and he is ever referring to it in his public preaching with shame and remorse ; but the false step was more than atoned for by his magnificent recantation.

Supported , however, by a firm conviction in divine assistance, and upheld by the admonitions of the heavenly voice within, conveyed to him by the minis trators of heavenly mercy, he continued his preaching undeterred by the hostility of his enemies, or by the injuries they inflicted upon him.

In spite of all oppo sition , however, slowly but surely the new teachings gained ground. The seeds of truth thus scattered could not fail to fructify. The wild Arab of the desert, the trading citizen of distant townships who came to the national fair, heard the words of the strange man whom his enemies thought possessed, listened to the admonitions in which he poured forth his soul, listened with awe and wonder to his denunciations of their divini ties and of their superstitions, of their unrighteous ness, of their evil ways, and carried back to their far-off homes new light and new life, even unconsciously to themselves.

And the satires, the ill -names his enemies heaped upon Mohammed, only tended to make his words more extensively known. The Meccans, on their side, were by no means quiet. Having thus spoken, they departed. Sending for Mohammed, he informed him of the speech of the Koreish , and begged him to renounce his task. Mohammed thought his uncle wished to withdraw his protection ; but his high resolve did not fail him even at this moment. Say whatsoever thou pleasest ; for by the Lord, I shall not abandon thee, nay , never.

They offered in exchange a 1 Tabari, vol. Ibn -al-Athir, vol. His services to the religion of Mohammed have engraved his name on the pages of history. His con version is said to have been worked by the magic effect on his mind of a chapter of the Koran which he heard recited in his sister's house, where he had gone in a furious rage and with murderous intent. Struck with the words which he had heard , he went straight to the Prophet with the naked sword in his hand with which he had meant to slay Mohammed and his disciples, causing considerable consternation among the assembly of the Faithful listening to the Preacher.

After his conversion he became one of the bulwarks of the faith. And though Ali was in his youth, he was fast rising into prominence. These important adhesions gave heart to the Moslems, and they now ventured to perform their devotions in public. The Koreish, who were at first thunderstruck v at the conversion of Omar, saw the gravity of the situation.

And yet they waited to strike the decisive blow. The return of the deputies, however, from Abyssinia , and the announcement of their unsuccessful mission, roused them to frenzy. With that purpose they, in the 7th year of the mission, towards the end of A. The Hashimites and Muttalibites, Mussulmans as well as idolaters, were struck with dismay, and fearful that this might be the prelude to some other attack, judged it safer to abandon their houses dispersed in the city, and concentrate themselves at one point.

They lived in this defensive position with Mohammed in their midst for nearly three years, beleaguered by the Koreish , and subjected to every privation. The provisions which they had carried with them were soon exhausted, and the cries of the starving children could be heard outside. Probably they would have entirely perished but for the occasional help they received surreptitiously from less bigoted compatriots. Some of the chiefs, however, were beginning to be ashamed of their injustice.

Towards the tenth year of the mission A. The death of Khadija was a severe blow. When none believed in him , when he himself had not yet awakened to the full con sciousness of his mission, and his heart was full of doubts, when all around him was dark and despairing, her love, her faith had stood by him.

She was ever his angel of hope and consolation. SIR W. MUIR thinks M. He thinks they signify the nature of the soil over which these people were tortured ; vol. To corroborate M.