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Despite recent events that have sparked much debate around the Prophet of Islam, an accurate depiction of Muhammad (s.a.w.) is rarely present. For centuries, Western media has presented negative portrayals of the Prophet Muhammad (s.a.w.). Yet, in spite of these cynical representations, Islam remains to be a way of life for many and continues to be the fastest growing religion in the world. Why is this the case? Name: Mohammad Ibn Abdallah It is because people have understood the real teachBirth: 570 C. Mecca, Arabia ings of Prophet Muhammad (s.a.w.), and what he stood for. Death: 632 C. Medina, Arabia This newsletter aims to provide some insight on the holistic nature of a man who, by many, is considered to be one of the most influential people of history. By examining his character and various other aspects of his life, this newsletter aims to provide you with a glance at the true teachings of Islam. Mother: Amena Bint Wahab Father: Abdallah Ibn Abdul-Muttalib Titles: Al-Sadiq (the Truthful), Al-Ameen (the Trustworthy), Al-Rasool (the Prophet) Age at death: 62 Place of Burial: Medina, Saudi Arabia

Prophet Muhammad (s.a.w.) came at a time when the people of Arabia were leading unpleasant and meaningless lives. Idols were being worshipped and murder was ubiquitous. There was a staggering gap between the rich and the poor as class differences were particularly strong. The lack of morals and ethics prevented the potential for law and justice to subsist. Although Prophet Muhammad (s.a.w.) endured many obstacles during his mission to reveal Allahs (s.w.t.) universal message, even the most ignorant of men were overcome by his high morality (Dar Rah Haqq's Board of Writers, 2000). Prophet Muhammad (s.a.w.) was known for his trustworthiness and for that reason, he was often referred to as Al-Ameen. His honesty was acknowledged to the extent that even his enemies entrusted him with their goods. Not to mention, when Prophet Muhammad (s.a.w.) migrated from Mecca to Medina, he informed his cousin, Imam Ali (a.s.), to stay behind so that the possessions that were entrusted to him would be returned to their rightful owners (Zanjani, 2011). Trustworthiness is only one of the many, virtuous character traits of Prophet Muhammad (s.a.w.). He displayed these qualities through his behavior towards all of his surroundings, including the oppressed, his family, friends, enemies and even the environment. It is through this type of righteous conduct that Prophet Muhammad (s.a.w.) was capable of propagating the religion of Islam a way of life for all of humankind. Allah (s.w.t.) says in the Holy Quran, And We have not sent you, [O Muhammad], except as a mercy to the worlds, (Holy Quran, 21:107).

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Charity, at its core, can be viewed simply as a kindness towards others. In Islam, charity comes in many forms, including donating money to the poor, helping a brother in need, serving the community, abstaining from sins and so on. However, giving charity can be as easy as offering the kind gesture of a smile. Charity does not have to always involve the act of giving money to the poor. Charity can be manifested in many different ways and has the potential to benefit not only the receiver, but the giver, as well. These everlasting benefits include, protection in the hereafter, purification of the soul, and the prevention of troubles. Prophet Muhammad (s.a.w.) has narrated that, The believers shade on the Day of Judgment will be his charity. Given this narration, on the Day of Judgment, those who have performed charitable acts in their lifetime will be protected from the punishment of the hellfire.

Your smile for your brother is charity. -Prophet Muhammad (s.a.w.)

Prophet Muhammad (s.a.w.) also mentions that charity purifies the soul. It purifies the soul in the sense that charity has the capability of removing any form of impurity that exists within the soul. Such impurities include hypocrisy, jealousy, greed, hatred, and other imperfections we may have in us. Giving charity is like water to the body it cleanses us. Prophet Muhammad (s.a.w.) also mentions that charity protects the giver from worldly troubles. One can never predict what the world has in store for him or her. Despite that fact, by always giving charity, a person is able to prevent misfortunes from occurring. The following incident involving the Prophet Jesus (a.s.) illustrates an example of the power of charity: Prophet Jesus (a.s.) was once informed that a certain lady was getting married. When the people stated the name of the lady, Prophet Jesus (a.s.) said that she would die the night of her marriage. The next day, everyone was in shock to find out that the bride was still alive. So, they returned to Prophet Jesus (a.s.) to find out why his prediction had not come true. He then requested to see the bride, and when he did, he questioned her about whether she had performed any good deed on her wedding night. The bride responded by saying that she had seen a beggar who begged every Friday night outside the house. Unsurprisingly, he had showed up once again. Since no one had bothered to help him, she decided to give him some money. Prophet Jesus (s.a.w.) told the bride to look at the pile of clothes, which were laid in her room. She took a look under the pile of clothes to discover that there was a scorpion lying underneath it. It was at that moment when the Prophet (s.a.w.) remarked the importance of charity and how it had the ability to save her from death on that special wedding night. All in all, the benefits of charity are boundless and the opportunities to be charitable are boundless, too. So, the next time the chance comes to you, be generous and know that an act of charity is much more powerful than you would think.

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Who is your role model? Will he or she help you lead a successful life in this world and the hereafter? How about choosing an infallible personality to be that role model? The Holy Quran can help us in answering these questions. In the Holy Quran, Allah (s.w.t.) says, Certainly you have in the Messenger of God an excellent exemplar for him who hopes in God and the latter day and remembers Allah much" ( 33:21). This article will briefly discuss the importance of having a role model and examine Allahs (s.w.t.) wisdom behind sending prophets. The Importance of a Role Model Various researchers have examined and discussed the value of observational learning in the development of an individual's character. Bandura (1977), a well-known Canadian psychologist, argues that individuals learn by observing, imitating, and modeling. He states that, Most human behavior is learned observationally through modeling: from observing others, one forms an idea of how new behaviors are performed, and on later occasions this coded information serves as a guide for action (1977). He calls this form of learning observational learning (also known as the social learning theory). This theory suggests that having a positive role model can influence our behaviour and actions. In essence, we, as humans, are intrinsic social beings who are in need of role models. Allah's (s.w.t.) Wisdom in Sending Infallible Prophets Allah (s.w.t.), the creator of humanity, had a purpose for our creation. He wills for us to reach perfection (in Arabic, ( )by our own free will. Reaching perfection necessitates that we use our intellect and consciousness, and that we make the right decisions based on our volition. However, our intellect, senses, and fitrah (intrinsic nature) are not always sufficient. Our intellect may not have enough information, our senses may deceive us, and our fitrah may provide us solely with general knowledge, yet not specific particularities. We cannot build our life based on mere experimentation; Hence, this reality is the reason for why Allah (s.w.t.) has sent the infallible prophets and imams to be our guides in this world (Rajabali, 2012). For this reason and due to Allahs (s.w.t.) ultimate justice, He sent prophets as guides to assist us in trying to reach our ultimate goal. (Misbah Yazdi, 2006). In this case, one of the most important and necessary elements for the development and perfection of man is the presence of a prototype (behavioural paradigm) a wellsupported principle in the field of psychology. The prophets of God are the best trained and most perfect among men, and therefore, they are the most suitable when it comes to enlightening and educating people. (Subhani, 2004). As mentioned earlier in the Quranic verse, Prophet Muhammad (s.a.w.) is one of the many prophets Allah (s.w.t.) has sent to us as role models With Prophet Muhammad (s.a.w.) being the last prophet in Islam, it is vital that we pay extra attention to the lessons he has left us. We are blessed to have the prophets and the Ahlul-bayt (the family members of the Prophet) as our role models. It is now just a matter of learning about these personalities and attempting to emulate their ways to improve ourselves and reach higher to perfection.

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...And do not follow desire, or it will lead you astray from the way of Allah... " (Holy Quran, 38: 26) Jihad. It is a word that seems to be thrown around a lot these days. Yet its also a word, or more aptly put, an ideology, that is often misunderstood. At the centre of this concept lies the figure of Prophet Muhammad (s.a.w.) the bearer of Islam and the man who millions of Muslims around the world look to as a role model. By exploring the two lenses with which jihad is looked at in Islam, we hope to provide some insight on the various dimensions of this religious duty. Is jihad simply a war between believers and infidels on a battlefield? Or is it something deeper, more personal? In English, the word, jihad, translates to struggle or to strive' (not holy war!). But the question then arises to strive for what? Once, when Prophet Muhammad (s.a.w.) returned victorious from a battle, he turned to his people and told them that they came from the lesser jihad to the greater jihad. He said that the greater jihad is the striving of a servant of God against his desires. Jihad, in Islam, is looked at from two angles the greater jihad and the lesser one. As shown in the above narration, Prophet Muhammad (s.a.w.) stressed that the true, greater jihad is not one fought with swords and spears. Rather, the real jihad is the battle of the soul. Indeed, everyday, a violent internal jihad rages on inside of us; it is a struggle between good and evil, or morality and immorality. There was once an elderly, non-Muslim woman who lived beside Prophet Muhammad (s.a.w.) in Medina. Let us just say she was not his biggest fan. In order to make her feelings known, she would attempt to drop her daily collection of trash on the head of Prophet Muhammad (s.a.w.) every time he would step outside of his house to walk through the alleys of Medina. The Prophet never reacted until one day, he was walking and found that no rubbish came his way from the sky. Surprised, he inquired about the woman to the nearby neighbours and came to find out that she had fallen ill. Page 4

When Prophet Muhammad (s.a.w.) turned up on her doorstep, the woman was sure that he had come to take his revenge, or probably even insult her for her antics. Instead, Prophet Muhammad (s.a.w.) visited her to offer his best wishes, and to pray for her quick recovery. Prophet Muhammad (s.a.w.) could have easily retaliated and confronted the woman who had disrespected him. But instead, he fought his ego and when she fell ill, he put their differences aside and visited her almost like a friend who is concerned about another friends health. Everyday, we come across situations like this one. Whether it is the urge to curse that driver who is going too slow on the highway, or the temptation to cheat just a little bit when we are filing our tax returns, we are always fighting a jihad inside of us. So, the next time you hear the word, jihad, on TV, or read it in the newspaper, take a step back and check-in on how your own jihad is going.

Poetry Corner
Muhammad how can words describe your position,
So distinguished and determined on your mission, Through you we achieved submission, By being our spiritual physician, Not once did you turn away, Never seizing to convey, Your Lord you would never disobey And for that we remember this day, Your birth a celebration, For every single one of Gods creation, Because of you we turned away from temptation, And turned towards prostration, You are the reason behind our spiritual revolution, Having the answer to every solution, On this day Satan was angered by your birth, For the savior would finally make us understand our souls worth.

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Within Islamic teachings and the Holy Quran, women hold significant value and respect. In Islam, women have equal rights, freedom, and worthiness in relation to men. Also, a woman is recognized in the Holy Quran and in Islamic history as a strong and responsible figure. Islam places a woman in a high position and glorifies every aspect of her character as a daughter, a mother, a wife, and an active and equal member of society. Prophet Muhammad (s.a.w.) has shown us the great importance of women through his many traditions as well as through his treatment of his wives and daughters. During the time of Jahiliya or pre-Islamic Arabia, female infanticide was a common practice. By carrying and spreading the clear message of Islam, Prophet Muhammad (s.a.w.) prohibited any form of infanticide. Being a father to several daughters, he recognized and emphasized the importance of women, ensuring that their rights and freedoms were attained. Importantly, until the nineteenth century in Europe, women did not even have the right to own property. Women were seemingly viewed as objects that were owned and controlled by their husbands. More than 1300 years earlier, Islam disapproved of this kind of relationship between men and women. Hence, women were given the right to be honoured and recognized as human beings by Prophet Mohammed (s.a.w.), the Quran, and Islam. Muslim women came to be distinguished from other women in this way. In Islam, a woman is respected and liberated. She is modest and free. She is courageous and responsible. Islam has raised the status of a woman in recognition and appreciation of every aspect of her identity. She wears the Hijab (veil) as a sign of modesty, not only to cover her luxuries from male attractions to her, but in fact, the Hijab is a woman's dignity and self-respect; It emphasizes her personality and reveals her inner character rather than her physical side. A woman's beauty is, therefore, defined by her soul, attitude, and morals. Furthermore, a Muslim woman is placed in a high position and glorified for taking on different roles. As a daughter, a Muslim woman opens a door of paradise for her father. As a wife, she completes half of her husbands deen (religion), and is treated with love and compassion by him. In the Holy Quran, Allah (s.w.t.) says: Among His Signs is this, that he created for you mates from among

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yourselves, that they may dwell in tranquility with them, and He has put love and mercy between your (hearts): Verily in that are signs for those who reflect." (Holy Quran, 30: 21). As a mother, Islam teaches that Paradise lies under her feet and that no one and nothing can repay a mother for her childbearing. The glorified position of a mother is clearly noticeable in the following tradition: A man came to Prophet Muhammad (s.a.w.) and said, O Messenger of God! Who among the people is the most worthy of my good companionship? Prophet Muhammad (s.a.w.) said: {Your mother.} The man said, Then who? Prophet Muhammad (s.a.w.) said: {Then your mother.} The man further asked, Then who? Prophet Muhammad (s.a.w.) said: {Then your mother.} The man asked again, Then who? Prophet Muhammad (s.a.w.) said: {Then your father}. Furthermore, the status of women in Islam can be seen through strong and compassionate women such as Khadija, Prophet Muhammad's (s.a.w.) wife. She was an independent businesswoman and the first female to convert to Islam. Another example is Sayyeda Fatima Al-Zahra, Prophet Muhammad's (s.a.w.) daughter, who was recognized for her strong, modest, and respectful personality. She had also joined her fathers struggle in the spreading of Islam. Both men and women, alike, recognize Sayyeda Fatima Al-Zahra for her modesty and intelligence. Yet, another example is Mariam, the mother of Prophet Jesus (a.s.), who has an entire chapter in the Holy Quran devoted to her (Chapter 19), and whose story is in itself a miracle. Mariam's strong, independent character is what gives her the status of being one of the most respected women in Islam. This is demonstrated through the words of Allah (s.w.t.) in the Holy Quran: B " ehold! the angels said: 'O Mary! God hath chosen thee and purified thee - chosen thee above the women of all nations. (Holy Quran 3:42). Women in Islam learn how to be strong, loving, compassionate and liberated from these influential, female role models. These extraordinary Muslim women demonstrate that a woman is not defined by her physical attributes or as a sexualized object; Rather, she is an individual with a complete character and an equally capable member and contributor to society.

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The virtue of knowledge is more beloved with Allah than the virtue of worship." --Prophet Muhammad (s.a.w.) Knowledge is the fountainhead of all goodness in this universe. Islam gives a higher rank to those individuals who strive to acquire knowledge, rather than to those individuals who remain idle in their intellectual pursuit. According to the teachings of Prophet Muhammad (s.a.w.), seeking knowledge is one of the great acts of worship that can lead one to Paradise. When looking at the importance of knowledge, we cannot ignore what the Holy Quran mentions. In fact, the first Quranic revelation was not to call for the offering of prayer nor to fast. Rather, it was to read. Read in the Name of your Lord who created; created man from a clinging mass. Read, and your Lord is the most generous, who taught by the pen, taught man what he did not know (Holy Quran, 96:1-5). Given this verse, not only does it stress on the importance of reading but likewise, it invites us repeatedly to keep on reading and learning until our goal is achieved. Alongside various other Quranic verses emphasizing the importance of knowledge, there exist numerous Prophetic traditions that encourage us to acquire all types of knowledge to the extent that we should seek it even if it were to be found all the way in China! Prophet Muhammad (s.a.w.) was once asked: What is Knowledge? He replied: To keep silent. He was asked: Then? He said: To listen attentively. He was asked: Then? He said: To remember. He was asked: Then? He said: To act upon (what is learned). He was asked: Then? He said: To propagate. (Al-Majlisi, Bihar al-Anwar, vol. 2, p. 28) Knowledge brings about the intellectual development of man, while faith brings out the spiritual development. Thus, they both hold an equal degree of importance in Islam. When we look in the Holy Quran for words that point to the importance of knowledge, we will come across words such as, yalamun (ponder), yaatafakarun (reflect), yaatadhakaruun (remember) and many, similar phrases. Prophet Muhammad (s.a.w.) made striving for knowledge incumbent upon each and every Muslim, man and woman, old or young. Prophet Muhammad (s.a.w.) did not just preach about the value of knowledge; He also set a perfect example of it. In one battle known as the battle of Badr, the Muslims had gained victory and had caught seventy prisoners of war. In showing the importance of knowledge, Prophet Muhammad (s.a.w.) had pardoned those prisoners who were literate on the basis that they teach ten Muslim children how to read and write. With the knowledge we gain, we should strive to benefit those people around us, including our families, our friends, and our community, at large. For indeed, it is knowledge that will give us the power to battle our own ignorance, and most importantly to reach closer to Allah (s.w.t.). "Are those who have knowledge equal to those who do not have knowledge?! (Holy Quran, 39:9) Page 8


The religion of Islam is often viewed as a holistic system and a complete way of life. The role of an individual and his or her ability to build a prosperous community has been given special mention in this beautiful system. This role has been brilliantly expressed through the moral conduct of Prophet Muhammad (s.a.w.) through his ethics and his immaculate interaction with those around him. The following analysis will briefly examine the role of Muhammadi mannerisms and conduct from a modern social standpoint. The Truthful and the Trustworthy Even before the start of his prophetic mission, several historical accounts show that Prophet Muhammad (s.a.w.) had a firm reputation amongst the pagan Arabs as being Al-Sadiq (the Truthful) and Al-Ameen (the Trustworthy). His moral conduct was such that even the most fierce of his enemies never dared to question his character. When people would speak about him and discuss whether or not he was a decent man, they would say that they had never heard a lie come out of the mouth of Prophet Muhammad (s.a.w.). It is precisely this type of conduct that allowed the people of Arabia to accept Muhammad (s.a.w.) as the prophet of Islam after the time of revelation. His Caring Nature While trustworthiness is undoubtedly a vital component in a social being, the ability to feel and care for those around you be they friend or foe is another key social characteristic. There are an overwhelming amount of narrations indicating Prophet Muhammad's (s.a.w.) outstanding commitment to the needs and desires of others. One of these narrations can be found in Muhammad Husayn Tabatabaeis book, "Sunan anNabi" (The Traditions of the Prophet):...If Prophet Muhammad (s.a.w.) did not see one of his brothers for three days he would inquire about him. If he was not present (in the town) he would pray for him and if he was there he would pay him a visit, and if he was sick he would visit (and comfort) him" (Chapter 2, hadith 22). As a Mediator It would be unrealistic to imagine a society free of conflicts. A perfect social being is one who is able to restore the peace among those who disagree. Several historic events show us instances wherein Prophet Muhammad (s.a.w.) acted as a mediator and brought to the forefront his brilliant methods of reconciliation. The Constitution of Medina and the Treaty of Hudaibiyya both initiated and drafted by Prophet Muhammad (s.a.w.) are said to be the best examples of Prophet Muhammads (s.a.w.) role as a mediator. This treaty essentially weakened the animosity between the two cities, Mecca and Medina. In conclusion, we would like to draw upon another tradition stated in Tabatabaeis "Sunan an-Nabi", which gives us a glimpse as to why Prophet Muhammad (s.a.w.) is the epitome of a social being. Tabatabaei has written about Prophet Muhammad (s.a.w.): ...He was never rude or harsh. He never laughed loudly, never uttered obscenities, never looked for faults in people and never flattered anyone. He ignored that which was not liked by him in such a manner that it would neither cause despair, nor make one feel hopeless. He kept three things away from himself: arguing, being loquacious, and talking about things that did not concern him. He also stayed away from three things related to people, namely: he would never rebuke anyone, never reproach him and never look for his slip-ups and faults (Chapter 1,tradition 17). Page 9




Two scales can be looked at while examining how racism and prejudice are abolished in the religion of Islam. First, the issue of racism has been dealt with on an individual basis through the cases of people such as Bilal Al-Habashi (Bilal of Ethiopia) and Salman Al-Farsi (Salman, the Persian). On a wider scale, one can examine the annual event of Hajj in order to realize how Islam condemns racism and prejudice in all its forms. In this short essay, we will take a brief look at the stories of Bilal and Salman, followed by a glance at the pilgrimage to Hajj, and explore how these components relate to the objection of race and prejudice in Islam. Bilal was a black slave owned by Safwan bin Umayyah. In pre-Islamic Arabia, slavery was common. Bilal was one the first people to convert to Islam. Knowing his faith, his owners would torture him. When Prophet Muhammad (s.a.w.) had found out about the suffering that Bilal had been enduring, he arranged that Bilal's freedom be bought. In 2 AH, after Prophet Muhammad (s.a.w.) had prescribed the adhan (call to prayer), he had designated Bilal to be the first Muazzin. A Muazzin is the very honored person who recites the adhan and calls others to prayers. Salman was the son of a Zoroastrian priest from Persia. He was a man who was sincerely seeking the truth. In his quest for divine knowledge, Salman had converted to Christianity. He had served different priests and after longlasting hardships, he devoted himself to a priest in Antioch, Turkey. At the time of his death, the priest had advised Salman of the coming of the last prophet in Hijaz (present-day Saudi Arabia). He had then began his journey to Hijaz. On his way there, he was taken captive and sold from one master to another. His last slave owner was from Medina, thus bringing him closer to Prophet Muhammad (s.a.w.). During his time as a slave, he endured a lot of torture. As fate had prescribed for him, Prophet Muhammad (s.a.w.) had been in Medina at the time. After some trials, Salman had come to realize that Prophet Muhammad (s.a.w.) was the longawaited prophet that had been mentioned in the Old Testament. One day, Prophet Muhammad (s.a.w.) had been sitting with a group of people, including Salman and Bilal. Some disbelievers had passed by them and said, Have you chosen these persons from among your people? Do you want us to follow them? Has Allah bestowed his favor on them, that they have believed, and not us? You should better remove them from you; if you do so, then perhaps we would follow you. Prophet Muhammad (s.a.w.) had not accepted their demand and the following verse from the Holy Quran was revealed to him: And do not drive away those who call upon their Lord in the morning and the evening, they desire only His favor; neither are you answerable for any reckoning of theirs, nor are they answerable for any reckoning of yours, so that you should drive them away and thus be of the unjust. And thus do

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We try some of them by others so that they say: " re these they upon whom Allah has conferred benefit A from among us?"Does not Allah know the grateful? (And when those who believe in our signs come to you, say: Peace be upon you, your Lord has ordained mercy on Himself" (Holy Quran, 6:52-54) " ) From the biography and background of both Salman and Bilal, and the above verse revealed, we can easily see that in the religion of Islam, race and social status do not bring any superiority to a human in front of his or her Lord. Islams view of equality can also been seen on a more global scale. If one examines the annual pilgrimage to Hajj, in which millions of Muslims from every race, ethnicity, social background and age come together, one can clearly see that under Allahs (s.w.t.) realm, race and social status have no value, whatsoever. People from every skin color and social status wear the same white clothes and circle the Kaaba saying in unison: Here I am O Allah, (in response to Your call), here I am. Here I am, You have no partner, here I am. Indeed all the Praise, Grace and Sovereignty belong to You. You have no partner. The fact that people of all races circumambulate the Kaaba side-by-side and shoulder-to-shoulder shows us that there is not a trace of racism in Islam. Simply put, everyone is equal before Allah (s.w.t.). From these two different perspectives, we can conclude that Prophet Muhammad (s.a.w.) and the way of life he brought to the world does not distinguish between humans based on their race or social status, both in its book and in its practice. Prophet Muhammad (s.a.w.) has said: There is no superiority of an Arab over a non-Arab, or of a non-Arab over an Arab, or of a white man over a black man, or of a black man over a white man, except in terms of Taqwa (piety). The people come from Adam and Adam came from dust.

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The greatest success of Mohammad's life was effected by sheer moral force without the stroke of a sword. Edward Gibbon (1737-1794) British historian

[History Of The Saracen Empire, London, 1870]

I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind...I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These, and not the sword carried everything before them and surmounted every trouble. Mohandas Karamchand Gandhi (1869-1948) Indian thinker, statesman, and nationalist leader

[Young India (periodical), 1928, Volume X]

I hold the religion of Muhammad in the highest esteem for its astounding vitality. It seems to me to be the only religion which is equipped to suit the changing faces of life and which is appropriate for all ages. I have studied the life of this amazing man and I believe that he deserves to be called the saviour of the human race. If any religion had the chance of ruling over England, nay Europe within the next hundred years, it could be Islam...I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much needed peace and happiness... Yes, the world today is in dire need of a man like Muhammad to solve its complex problems. George Bernard Shaw (1856-1950) British playwright
[The Genuine Islam, Singapore, Vol. 1, No. 8, 1936]

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Us, Europeans, with all our concepts could not reach what Muhammad has reached, and no one will be able to precede him. I have looked in the history of humanity for an example and found that it was Muhammad, as the truth must be revealed. Indeed, Muhammad succeeded to subdue the entire world to monotheism. Johann Wolfgang von Goethe (1749-1832) German writer
[George Bernard Shaw in West-oestlichen Divan, WA 1, 7, 32)]

His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad. Montgomery Watt (1909-2006) Scottish historian

[Mohammad at Mecca, Oxford 1953, p. 52]

The lies (Western slander) which well-meaning zeal has heaped round this man (Muhammed) are disgraceful to ourselves onlyHow one man single-handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two decades...A silent great soul, one of that who cannot but be earnest. He was to kindle the world; the worlds Maker had ordered so." Thomas Carlyle (1795-1881) Scottish writer, essayist, historian and teacher

[Heroes and Hero Worship and the Heroic in History (1840)]

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Who is Prophet Muhammad (s.a.w.)? Dar Rah Haqq's Board of Writers (2000). A glance at the life of the holy prophet of islam . New York,NY: Mos tazafan Foundation of New York, Retrieved from: Mujtahid Zanjani, S. A. (2011). A glimpse of the character traits of the prophet Muhammad, part i . A Quarterly Jour nal of Islamic Studies, 11(4), Retrieved from: vol-11-n-4/a-glimpse-o f-the-character-traits-of-the-prophet-p1 The Benefits of Charity Al-Kuwaity, A. The beauty of charity . Retrieved from Kanz al-`Ummal, no. 16068 Wasael al-Shi`aah , v. 6, p. 258, no. 17 Kanz al-`Ummal, 16113 al-Khisal, p. 134, no. 145 An Excellent Role Model: Prophet Muhammad (s.a.w.) Subhani, Ayatullah Jaafar. (2004). The Message. Karachi, Pakistan. Misbah-Yazdi, Ayatullah Mohamed Taqi. (2006).Theological Instructions: An introduction to contemporary Islamic theology. ..Qum, Iran. Bandura, Albert. (1977). Social learning theory. Prentice Hall, Michigan. Rajabali, Hasanain. (2012). Ashura speech given at Jaafari Islamic Centre. Richmond Hill, Canada. The Greater Jihad Nasr, S.H. (n.a). The Spiritual Significance of Jihad. Al-Serat (Vol. IX, No. 1) Rashid, Q. (2012, November 26). Prophet Muhammad's Rules of War. The Huffington Post. Women in Islam The Importance of Knowledge Musabji, A. M. The human cycle: Eighteen lessons with sayyid muhammad husayn jalali. Retrieved from http:// Rizvi, S. M. (1993, Oct 12-13). Education in Islam. Retrieved from education-Islam-r izvi/1.htm The Epitome of a Social Being: Prophet Muhammad (s.a.w.)
Muhammad Husayn Tabatabaei, "Sunan an-Nabi" (The Traditions of the Prophet)

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