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What Non-Muslims Say About Prophet Muhammad (PBUH)

It is very unfortunate to see the latest assaults on the personality of the most respected man of the mankind.These assaults are a proof that how our beloved Prophet has been understood by those so called intellectuals who are claiming that they are free to express any anything about anybody through various mediums without actually acquiring the knowledge of what they are expressing.Their expression might be totally different,If they might have ever attempted to know about Greatest Personality-THE PROPHET MOHAMMED (PBUH).

	Here are some quotes about  Prophet Mohammed (PBUH) as described by some Non-Muslim Intellectuals of their time.
	Thomas Carlyle in 'Heroes and Hero Worship and the Heroic in History' 1840
	"The lies (Western slander) which well-meaning zeal has heaped round this man (Muhammad) are disgraceful to ourselves only." "A silent great soul, one of that who cannot but be earnest. He was to kindle the world, the world’s Maker had ordered so."
	A. S. Tritton in 'Islam,' 1951
	The picture of the Muslim soldier advancing with a sword in one hand and the Qur'an in the other is quite false.
	De Lacy O'Leary in 'Islam at the Crossroads,' London, 1923.
	History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.
	Gibbon in 'The Decline and Fall of the Roman Empire' 1823
	The good sense of Muhammad despised the pomp of royalty. The Apostle of God submitted to the menial offices of the family; he kindled the fire; swept the floor; milked the ewes; and mended with his own hands his shoes and garments. Disdaining the penance and merit of a hermit, he observed without effort of vanity the abstemious diet of an Arab.
	Edward Gibbon and Simon Oakley in ‘History of the Saracen Empire,’ London, 1870
	"The greatest success of Mohammad’s life was effected by sheer moral force." “It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Koran....The Mahometans have uniformly withstood the temptation of reducing the object of their faith and devotion to a level with the senses and imagination of man. ‘I believe in One God and Mahomet the Apostle of God’ is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honors of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion.”
	Reverend Bosworth Smith in 'Muhammad and Muhammadanism,' London, 1874.
	"Head of the State as well as the Church, he was Caesar and Pope in one; but he was Pope without the Pope's pretensions, and Caesar without the legions of Caesar, without a standing army, without a bodyguard, without a police force, without a fixed revenue. If ever a man ruled by a right divine, it was Muhammad, for he had all the powers without their supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life." "In Mohammadanism every thing is different here. Instead of the shadowy and the mysterious, we have history....We know of the external history of Muhammad....while for his internal history after his mission had been proclaimed, we have a book absolutely unique in its origin, in its preservation....on the Substantial authority of which no one has ever been able to cast a serious doubt."
	Edward Montet, 'La Propagande Chretienne et ses Adversaries Musulmans,' Paris 1890. (Also in T.W. Arnold in 'The Preaching of Islam,' London 1913.)
	"Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically....the teachings of the Prophet, the Qur'an has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam....A creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess and does indeed possess a marvelous power of winning its way into the consciences of men."
	Alphonse de LaMartaine in 'Historie de la Turquie,' Paris, 1854.
	"Never has a man set for himself, voluntarily or involuntarily, a more sublime aim, since this aim was superhuman; to subvert superstitions which had been imposed between man and his Creator, to render God unto man and man unto God; to restore the rational and sacred idea of divinity amidst the chaos of the material and disfigured gods of idolatry, then existing. Never has a man undertaken a work so far beyond human power with so feeble means, for he (Muhammad) had in the conception as well as in the execution of such a great design, no other instrument than himself and no other aid except a handful of men living in a corner of the desert. Finally, never has a man accomplished such a huge and lasting revolution in the world, because in less than two centuries after its appearance, Islam, in faith and in arms, reigned over the whole of Arabia, and conquered, in God's name, Persia Khorasan, Transoxania, Western India, Syria, Egypt, Abyssinia, all the known continent of Northern Africa, numerous islands of the Mediterranean Sea, Spain, and part of Gaul. "If greatness of purpose, smallness of means, and astonishing results are the three criteria of a human genius, who could dare compare any great man in history with Muhammad? The most famous men created arms, laws, and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples, dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and the souls. "On the basis of a Book, every letter which has become law, he created a spiritual nationality which blend together peoples of every tongue and race. He has left the indelible characteristic of this Muslim nationality the hatred of false gods and the passion for the One and Immaterial God. This avenging patriotism against the profanation of Heaven formed the virtue of the followers of Muhammad; the conquest of one-third the earth to the dogma was his miracle; or rather it was not the miracle of man but that of reason. "The idea of the unity of God, proclaimed amidst the exhaustion of the fabulous theogonies, was in itself such a miracle that upon it's utterance from his lips it destroyed all the ancient temples of idols and set on fire one-third of the world. His life, his meditations, his heroic revelings against the superstitions of his country, and his boldness in defying the furies of idolatry, his firmness in enduring them for fifteen years in Mecca, his acceptance of the role of public scorn and almost of being a victim of his fellow countrymen... This dogma was twofold the unity of God and the immateriality of God: the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with words. "Philosopher, Orator, Apostle, Legislator, Conqueror of Ideas, Restorer of Rational beliefs.... The founder of twenty terrestrial empires and of one spiritual empire that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?"
	Mahatma Gandhi, statement published in 'Young India,'1924.
	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 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 obstacle. When I closed the second volume (of the Prophet's biography), I was sorry there was not more for me to read of that great life.
	Sir George Bernard Shaw in 'The Genuine Islam,' Vol. 1, No. 8, 1936.
	"If any religion had the chance of ruling over England, nay Europe within the next hundred years, it could be Islam." “I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phase of existence which can make itself appeal to every age. I have studied him - the wonderful man and in my opinion for from being an anti-Christ, he must be called the Savior of Humanity." "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: I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”
	Michael Hart in 'The 100, A Ranking of the Most Influential Persons In History,' New York, 1978.
	My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the secular and religious level. ...It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. ...It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history.
	Dr. William Draper in 'History of Intellectual Development of Europe'
	Four years after the death of Justinian, A.D. 569, was born in Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race... To be the religious head of many empires, to guide the daily life of one-third of the human race, may perhaps justify the title of a Messenger of God.
	Arthur Glyn Leonard in 'Islam, Her Moral and Spiritual Values'
	It was the genius of Muhammad, the spirit that he breathed into the Arabs through the soul of Islam that exalted them. That raised them out of the lethargy and low level of tribal stagnation up to the high watermark of national unity and empire. It was in the sublimity of Muhammad's deism, the simplicity, the sobriety and purity it inculcated the fidelity of its founder to his own tenets, that acted on their moral and intellectual fiber with all the magnetism of true inspiration.
	Philip K. Hitti in 'History of the Arabs'
	Within a brief span of mortal life, Muhammad called forth of unpromising material, a nation, never welded before; in a country that was hitherto but a geographical __expression he established a religion which in vast areas suppressed Christianity and Judaism, and laid the basis of an empire that was soon to embrace within its far flung boundaries the fairest provinces the then civilized world.
	Rodwell in the Preface to his translation of the Holy Qur'an
	Mohammad's career is a wonderful instance of the force and life that resides in him who possesses an intense faith in God and in the unseen world. He will always be regarded as one of those who have had that influence over the faith, morals and whole earthly life of their fellow men, which none but a really great man ever did, or can exercise; and whose efforts to propagate a great verity will prosper.
	W. Montgomery Watt in 'Muhammad at Mecca,' Oxford, 1953.
	His readiness to undergo persecution for his beliefs, the high moral character of the men who believed in him and looked up to him as a leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems that it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad.... Thus, not merely must we credit Muhammad with essential honesty and integrity of purpose, if we are to understand him at all; if we are to correct the errors we have inherited from the past, we must not forget the conclusive proof is a much stricter requirement than a show of plausibility, and in a matter such as this only to be attained with difficulty.
	D. G. Hogarth in 'Arabia'
	Serious or trivial, his daily behavior has instituted a canon which millions observe this day with conscious memory. No one regarded by any section of the human race as Perfect Man has ever been imitated so minutely. The conduct of the founder of Christianity has not governed the ordinary life of his followers. Moreover, no founder of a religion has left on so solitary an eminence as the Muslim apostle.
	Washington Irving 'Mahomet and His Successors'
	He was sober and abstemious in his diet and a rigorous observer of fasts. He indulged in no magnificence of apparel, the ostentation of a petty mind; neither was his simplicity in dress affected but a result of real disregard for distinction from so trivial a source. In his private dealings he was just. He treated friends and strangers, the rich and poor, the powerful and weak, with equity, and was beloved by the common people for the affability with which he received them, and listened to their complaints. His military triumphs awakened no pride nor vain glory, as they would have done had they been effected for selfish purposes. In the time of his greatest power he maintained the same simplicity of manners and appearance as in the days of his adversity. So far from affecting a regal state, he was displeased if, on entering a room, any unusual testimonials of respect were shown to him. If he aimed at a universal dominion, it was the dominion of faith; as to the temporal rule which grew up in his hands, as he used it without ostentation, so he took no step to perpetuate it in his family.
	James Michener in ‘Islam: The Misunderstood Religion,’ Reader’s Digest, May 1955, pp. 68-70.
	"No other religion in history spread so rapidly as Islam. The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts this idea, and the Qur’an is explicit in the support of the freedom of conscience." “Like almost every major prophet before him, Muhammad fought shy of serving as the transmitter of God’s word sensing his own inadequacy. But the Angel commanded ‘Read’. So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: "There is one God"." “In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred and rumors of God 's personal condolence quickly arose. Whereupon Muhammad is said to have announced, ‘An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human being'." “At Muhammad's own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: ‘If there are any among you who worshiped Muhammad, he is dead. But if it is God you Worshiped, He lives for ever'.”
	Lawrence E. Browne in ‘The Prospects of Islam,’ 1944
	Incidentally these well-established facts dispose of the idea so widely fostered in Christian writings that the Muslims, wherever they went, forced people to accept Islam at the point of the sword.
	K. S. Ramakrishna Rao in 'Mohammed: The Prophet of Islam,' 1989
	My problem to write this monograph is easier, because we are not generally fed now on that (distorted) kind of history and much time need not be spent on pointing out our misrepresentations of Islam. The theory of Islam and sword, for instance, is not heard now in any quarter worth the name. The principle of Islam that “there is no compulsion in religion” is well known

Islam, the Religion of Ease

Allah, subhanahu wata'aala, is the creator of mankind and therefore knows his nature more intricately than mankind himself. Allah, subhanahu  wata'aala, has therefore chosen for us a religion best suited to the  nature of mankind, a religion that goes neither to the extremes of  hardship nor of laxity, but instead provides a middle path; in other  words, a religion of ease. Allah, subhanahu wata'aala, said;  "Allah intends for you ease, and does not want to make things difficult  for you" [2:185]; and "Allah does not want to place you in difficulty"  [5:6].
 Such easiness is well explained in the hadeeth reported by Abu Hurairah,
 radiya Allahu 'anhu, that the Prophet, salla Allaahu 'alaihe wasallam,  said, "Religion is easy..." [Bukhari], he also said; "The best of your  religion, is the easiest." [Ahmad]
The easiness of this religion was put into practise by the best of  humanity, the one who came to deliver the message, as Allah, subhanahu  wata'aala, said; 

"Verily there has come unto you a Messenger from amongst yourselves, it  grieves him that you should suffer any difficulty, he is anxious for you,  for the believers he is full of pity and merciful" [10:128]
This understanding is clarified in a hadeeth in which the Prophet, salla  Allaahu 'alaihe wasallam, said; "... Allah did not send me to be harsh, or  cause harm, but He sent me to teach and make things easy" [Muslim]. This  understanding is further implemented by the mercy sent to mankind,
 Muhammed, salla Allaahu 'alaihe wasallam, in the hadeeth reported by his  noble and pure wife, 'Aishah, radiya Allahu 'anhu, who said; "Whenever the  Prophet, salla Allaahu 'alaihe wasallam, has a choice between two matters,   he would choose the easiest, unless it is sinful (act)" [Bukhari].
 Many hadeeths have been reported on the matter of easiness: "Allah likes  for this nation ease and hates for it hardship and adversity."  [Tabaraani].
 "We have been given a privilege over other nations... .we have been given  verses that no one else has been given, the last two verses of Surah  Baqarah(chapter 2)"Our Lord! Punish us not if we forget or fall into  error. Our Lord! Lay not on us a burden greater than we have strength to  bear" After each statement, Allah responded by saying, "I did, I did, I
 did"" [Muslim].
To further emphasise this understanding to his companions, when once a  Bedouin stood up and started urinating in the mosque, the people caught  him; but he, salla Allaahu 'alaihe wasallam, ordered them to leave him and  to pour a bucket or a tumbler of water over the place where he had  urinated. The Prophet, salla Allaahu 'alaihe wasallam, then said, "You
 have been sent to make things easy and not to make them difficult"  [Bukhari].
 An example that illustrates this point is Salah, an act so important and  vital to Islam that the Prophet, salla Allaahu 'alaihe wasallam, said;  "Between a person and disbelief is discarding prayer" [Muslim]. He also  warned against leaving salah, even at the time of his death, in his very  last breaths before departing from this world.
Yet in this worship Allah has also prescribed easiness. At first, the  number of prayers was fifty in number, but they were reduced several times  until they were five. Then it was proclaimed 'O Muhammad, the order is not  changed. These five are (equal in reward) to fifty' [Tirmidhi].
Causes of hardship
If Islam is a religion of ease, why do we find many Muslims not practising  it? Why do we find them doing very little of what they ought to be doing,  and why do even those who practise their religion sometimes find it  difficult?
There are reasons why the practice of Islam can becomes hard: 

1) Lack of piety
 When we speak about Islam being easy we are, in reality, speaking about
 the easiness of its acts of worship and morals. Religion by definition
 means commitment and an obligation to a master. Therefore, being a

 religious person means to be always aware that we are slaves to a master,  Allah, subhanahu wata'aala.  From here we see the mistake of those who want 'ease' to mean 'doing
nothing', just saying "I am a Muslim", committing themselves to nothing.  It is obvious that they want it to be easy, but what exactly do they want?
They want an easy life, a life without any religious practices. The idle belief of 'existing only to live' has long ago been negated by  Allah, subhanahu wata'aala. He said:  "Do you think you have been created for nothing and that you will not be  resurrected and brought back to Allah again!" [23:115]. He also said:  "Thinks man that he is left aimless?" [75:86].
 Islam is easy to practice; but those who do not understand the reasons  behind their existence, who do not understand the concepts of religion,  but meanwhile are striving to secure themselves in this life; then surely  they will find its practices difficult.  The easiness of Islam is felt in all of its commandments. Some people find  this or that commandment hard to follow but this does not mean that the  command is in itself hard; often it is the person who is the cause.
For example Salah, it is an easy act of worship, as Allah, subhanahu  wata'aala, has made clear:
"And seek help in patience and prayer and truly it is (prayer) extremely  heavy and hard except for Al-Khashi'un (i.e. true submitting)" [2;45].
 Prayer is an easy act of worship except, of course, for those who do not  truly submit to their Lord; they will find it toilsome.
Why do they find it so? The answer is that it is not the prayer that is  difficult, but it is the hearts of these people which have changed from  good to bad, as Allah, subhanahu wata'aala, mentioned:
"Verily, the hypocrites seek to deceive Allah, but it is He Who deceives  them. And when they stand up to pray, they stand with laziness ..."
 [4;142]; in another verse He subhanahu wata'aala, said; "And that they  came not to prayer except in a lazy state ..." [9;54].
 2) Ignorance
 The rules of Islam did not come as mere do's and don'ts. Each obligation  has wisdom and motivation behind it. It should make no difference to us if  the wisdom for that particular practice is known or not, because if it is  not known to us today, then if Allah wills, He will reveal it to future  generations. What is primarily expected from us is to fully submit and
 implement every command.
 For example, the giving of charity, which apparently decreases the wealth  of the giver. Islam did not say "Pay charity, pay charity", as this would  not motivate people and therefore make it difficult to act upon. Instead 

 Allah says; "Would you not like to give a loan to your Lord, and this loan will be  paid back to you multiplied and you will be rewarded for it." [2:245]
 The Prophet, salla Allaahu 'alaihe wasallam, said; "Verily, wealth does  not decrease because of charity." [Muslim]
 It seems Muslims often ask why this act or matter is Halaal or Haraam.  With such an attitude they will never achieve their goal, because behind  each injunction there is an aspect of wisdom. Without understanding this,  practising Islam becomes a heavy burden. With strong belief, we do not  even have to ask whether this or that is halaal or Haraam, but rather if  it pleases Allah. Therefore we should take the rules seeking the pleasure  of Allah subhanahu wata'aala,. If pleasing Allah subhanahu wata'aala, is,  always, our aim, then undoubtedly the practice of religion becomes easy,  no matter what apparent hardships we may encounter. 

3) Inappropriate environment
 It is true that sometimes we find it difficult to practise the religion,  even those who are committed to it!  The reason behind this is that we are practising our religion in an
 non-religious environment. Islam is not meant to be practised while being  immersed in a Kufr (disbelieving) society. Its practice will indeed be  difficult in such an environment. Therefore, the difficulty cannot be  blamed upon Islam as a religion, but rather on the circumstances of the  society.
 Returning to our example of prayer, we see that prayer by itself is easy,  but if you have to stand alone to pray amongst non-Muslims, all of them  watching you, it will suddenly become difficult. The obvious conclusion is  that the prayer in itself is not difficult, but the environment has made  it difficult.  Another example is that of a woman who wears hijaab and is happy to cover  herself. If this were an Islamic society, it would have been difficult for
 her not to be covered, or for a man not to respond to the call to prayer  and pray in a mosque. Thus difficulty is not the nature of our religion,  but we are trying to be pure in a decadent and immoral environment. These  realities are not unknown to Islam, because the Prophet, salla Allaahu  'alaihe wasallam, already warned his companions some fourteen centuries  ago, and by that has also warned us by saying, as reported by Abu  Tha'laba, radiya Allahu 'anhu, "... Ahead of you are days which will  require endurance (in the practice of religion), in which he who shows  endurance will be like him who grasps live coals. The one who acts rightly  during that period will have the reward of fifty men who act as he does."
 The hearers said, "The reward of fifty of them, Messenger of Allah!" He  replied, "The reward of fifty of you." A companion said about this  difference in reward, "Now you find people helping you to do good deeds,  but then they will not find things to help them but they will find things  to resist and oppose them." [Tirmidhi].
 So Islam is the religion of ease. If we accept it as a religion to start  with, then we should take it with its concepts, and practise it in a pure  environment (as opposed to a corrupted and decadent one); it will then  become an easier religion to practise.  As it is not possible to have a 100% pure society, we have to strive to  achieve this by being surrounded by good Muslims. In doing this, the  religion will loosen the burdens around it.
The easiness of Islam has even been testified by the enemies of Islam.  This was apparent in the statement of the Jews at the time of the Prophet,  salla Allaahu 'alaihe wasallam, when a man and a woman from amongst them  committed fornication. Some of them said to the others: "Let us go to this  Prophet, for he has been sent with an easy law ...". [Abu Dawood].
 So may Allah, subhanahu wata'aala, make us amongst those who  "Listen to the word and follow the best thereof, whom Allah has guided and  those are men of  derstanding." [39;18].

The Prophet's Way of Life, His Sunnah & Teachings

The Idea is, to put in our hearts, the Holy Prophet Mohammad's (SAWS) morals & habits so that we may love him more & more & be motivated to follow his habits & Sunnah ( or traditions & life-example). 1.Quran( 68:4 ) "And Lo ! you are of tremendous nature". 2.Quran( 9:128 ) "There has come to you a messenger, (one) of yourselves, unto whom aught that you are overburdened is grievous, full of concern for you, for the believers full of pity, merciful". 3.Quran ( 33:53 ) "....Lo ! that would cause annoyance to the Prophet, & he would be shy of (asking) you (to go); but Allah is not shy of the truth". The shyness was in personal matters but not in the preaching of Allah's orders. 4.Hadith: (According to Anas): "I served the Prophet Mohammad  (SAWS) (and his family) for ten years. (During these 10 years) he (was never cross and) never said even oh ! and never asked as to why I did this or didn't do that (Bukhari & Muslim). Look at the tolerance, kindness, compassion & forgiveness. 5.Hadith: In another tradition, Anas reported walking with the Prophet Mohammad(SAWS) who was then wearing an outer garment made in Najran. He met a villager ( or "Badawi") who held his outer garment and pulled him very close and then said: "O Mohammad ! Give me from what  Allah has given you for this property". The Holy Prophet looked at him, smiled and issued an order for him. (Bukhari & Muslim). 6.Hadith: (According to Anas): "The Holy Prophet Mohammad (SAWS) was the best behaved & mannered of all. One day he sent me somewhere with some business. Anas said, "I won't go" but did intend to go there. (This is because he was only a child). I came to the market (on my way) and passed thought some playing children. Suddenly, the Prophet Mohammad (SAWS) appeared from behind me and help me by the neck. I looked behind and he was smiling. He said, "You are going where I told you to go". I said, "Yes OProphet Mohammad (SAWS) ! I'm going". 7.Hadith: (According to Jabir) : "The Holy Prophet Mohammad (SAWS) never refused a request. If he had it, he gave it. If he did not have it then he expressed his apology & promised to give in the future. (Bukhari & Muslim). 8.Hadith: (According to Anas): A man asked for goats from the Holy Prophet Mohammad(SAWS) (that were his) and were there between two mountains. He gave him all of them. The man came to his people and asked them to become Muslim. He said, "By God.Prophet Mohammad (SAWS) gives his people a lot & is not bothered by giving away all or everything. (Muslim). 9.Hadith: (According to Jubair bin M'atam): He was with the Holy Prophet Mohammad(SAWS) when the latter was returning from Hunain. The villagers held him and kept on begging. They pushed him to a (thorny) tree and pulled away his (outer) garment. He stood there saying, "Give back my garment. If I now had as many camels as these trees, I would have distributed all of them among you. You won't find me miser, liar or little at heart". (Bukhari) 10.Hadith: (According to Anas): "After the morning (or Fajr) prayer the slaves or servants of the people of Madinah (or medina) used to present their containers of water for the Prophet Mohammad's (SAWS) blessing. Even in a cold morning, he used to touch the water. (Muslim) 11.Hadith: (According to Anas):  The Holy Prophet Mohammad (SAWS) never lost temper nor sweared. If he didn't like something, he would say, "What is the matter with him ? Let there be dust on his forehead" which is of no harm. If  this meant "sajdah" or prostration in the prayer then it is a prayer for becoming a praying man and prayer presents from evil and wicked things. So this is a prayer for reform. 12.Hadith: (According to Abu Saeed Khudri): The Holy Prophet Mohammad (SAWS) was more shy & modest man than a virgin lady. If he did not like something ( he may not say so ) but he could see the effect of disliking on his face. (Bukhari & Muslim). 13.Hadith: (According to Aswad): was asked lady, Aaishah about the activities of the HolyProphet Mohammad (SAWS) at home. She told him that he was occupied with them in the household work.  (Bukhari). 14.Hadith: (According to Lady Aaishah): "The Holy Prophet Mohammad (SAWS) used to tie knots & repair his shoes, sow his clothes, and do all such household works just like an average person among you does". And he said, "he was one of the human beings (who did not live like a boss or lord at home). He would check for lice on his clothes (that they may not have come from someone else). He would milk the goat, do other household works as well as his personal work". (Trimizi) 15.Hadith: (According to Lady Aaishah): The Holy Prophet Mohammad (SAWS) never  beat (or battered) anyone, neither a women nor a servant. But the Holy war of defense was an exception. He never took revenge and always forgave those who caused him trouble or harm. But when an Islamic law was broken (or "Haram" was committed) then he would do justice and give punishment according to law (or Shari'ah) (Muslim). 16.Hadith: (According to Anas): I was eight years of age when I became the Holy Prophet Mohammad's (SAWS) servant and served him for 10 years. He never rebuked me even when I broke or damaged something. If his family said something strong, then he would tell them leave it & to forget about it. Whatever Allah has destined will happen". 17.Hadith: (According to Anas):  I know the Holy Prophet Mohammad (SAWS) used to console & comfort the sick, & accompany the funeral procession. (Ibne Majah & Behiqi) 18.Hadith: (According to Anas): Whenever the Holy Prophet Mohammad (SAWS) shook hands with someone he would not pull out his hands until the other person did so. And he would not remove his attention from a person unless he did so (first). When he sat in a row, he did not put his legs beyond others. And he was not seen extending his legs in front of anyone. (Trimizi) 19.Hadith: (According to Companion Ali, as narrated by his son Imam Hussain): When the Holy Prophet Mohammad (SAWS) retired to his home, he would divide his stay there in three parts: one for worshipping Allah, one for his family, and one for himself. The last part he used to spend with his special companions (or Sahabah) so that the general public could benefit through them. Here, He favored with his company the (more) knowledgeable & their pious and spent his time with them according to their religious ranks & needs (that could be one or two or more). He spent his time with them & kept them occupied in such things as were good for them & the Muslim community, for example enquiring (and learning) the Islamic law or giving suitable & pertinent information. Everybody went there to learn & come out with food & guidance. This was the Prophet Mohammad (SAWS) special "majlis" or audience at his residence (Shamaile Trimizi). Hussain then asked his father concerning theProphet Mohammad's (SAWS) behaviors (when outside the home) among his companions. Hazarat Ali (RA) told, The Holy Prophet Mohammad (SAWS) was always polite, kind & merciful. People did not quarrel among themselves before him. When somebody talked to him, he would listen quietly until completion. He exercised patience when a rude or bad-mannered strange asked or said something. He did not stop a conversation so long as it did not exceed the limits (of Shari'ah). Otherwise, he would change the topic or stop him or leave the scene. This was the Prophet Mohammad's (SAWS) general "majlis" or audience with his friends (Shamaile Tirmizi). 20.Hadith: (According to Abu Hurairah): Once the Holy Prophet Mohammad (SAWS) was asked to curse the polytheists. He replied, "I'm not sent to curse buy only as a merciful (to all nations)" (Muslim). He prayed even for his enemies. Seeking Allah's protection against one's enemies is a different matter & is also a prayer. 21.Hadith: (According to Lady 'Aaishah): In the story of Taif, the Holy Prophet Mohammad (SAWS) suffered more than in the battle of U'had  from his enemies, the polytheists. The arch angel Gabriel came with the angel in charge of the mountains who saluted the Prophet Mohammad (SAWS) and said "O Mohammad ! I'm the angle of the mountains. Allah has sent me to obey your orders. If you wish, I can bring the two mountains together & cause them to die in between". But the Prophet Mohammad(SAWS) said, "No  ! I'm hoping that Allah may produce from their progeny (Muslims) who work ship Allah alone & who do not make partners with Allah". The Prophet Mohammad(SAWS) was right & all the people of Tai (and Arabia) are Muslims now, thanks to Almighty God & His compassionate Prophet. 22.Hadith: (According to Ali): In a long story, there is mention of Jew in Medina who had loaned some money to Holy Prophet Mohammad (SAWS). Once the Jew harassed & did not let the Prophet Mohammad (SAWS) go home from the mosque for "Zuhar" or after-noon prayer till next day. The people were angry but the Prophet Mohammad (SAWS) forbade any transgression. The next day, the Jew declared his Islam & recited the Holy Kalimah (of shahadat) & admitted that he was only testing him & found him exactly as was foretold in the Torah (Old Testament of Bible). (Behiqi & Mishkat)

Benefits of Honey

The honey bee exhibits a combination of individual traits and social co-operation which is unparalleled in the animal kingdom. A glimpse into the nest makes it apparent why honey bees have fascinated us from the earliest days of scientific observations. The infrastructure of the nest, the perfectly uniform and functional comb, is composed of beeswax and is constructed into a repeating series of almost perfect hexagonal cells.

At the individual level, honey bees have not one but three types of colony members: queens, drones and workers, each with their own specialisations and place in honey bee society. The queen reigns over the nest, surrounded by attendants and fed the rich food she requires to perform her few but crucial tasks in the colony. The queen produces powerful pheromones, chemical signals to recipient workers which control many of their behaviours and provide part of the 'social glue' which holds honey bee life together. A highly organised social structure exists within the colony and elaborate 'dances' are used to communicate the location of food sources.

The products of the hive are important to the modern agricultural system. Not only do honey bees provide us with honey, wax, propolis, royal jelly and pollen but they also pollinate a good portion of our crops, including such diverse agricultural plants as fruit trees, oilseeds, small berries and forage crops.

Honey is a remarkable viscous liquid, prepared by the bees from the nectars of various plants. It has occupied a prominent place in traditional medicines throughout world history. The ancient Egyptians, Assyrians, Chinese, Greeks and Romans employed honey for wounds and diseases of the gut. When the Children of Israel were in Egypt or journeying through the desert, their promised goal was a 'land flowing with milk and honey'.

Both the holy Qur'an and Hadith refer to honey as a healer of disease.

'And thy Lord taught the bee to build its cells in hills, on trees and in (men's) habitations..... there issues from within their bodies a drink of varying colours, wherein is healing for mankind. Verily in this is a Sign for those who give thought'.
(Translation of Quran 16:68-69)

In addition, the Prophet (PBUH) said:

'Honey is a remedy for every illness and the Qur'an is a remedy for all illness of the mind, therefore I recommend to you both remedies, the Qur'an and honey.'
(Bukhari)

The reader may be surprised to learn that the above quotation from the Qur'an is mentioned in a well known encyclopedia on honey (reference 3).

In recent years, scientific support is beginning to emerge confirming the beneficial effects of honey on certain medical and surgical conditions. These effects may be summarised as follows:

Antibacterial and antifungal properties

These properties of honey are well established. Undiluted honey inhibits the growth of bacteria such as Staphylococcus aureus, certain gut pathogens and fungi such as Candida albicans. At a concentration of 30-50%, honey has been shown to be superior to certain conventional antibiotics in treating urinary tract infections. The exact mechanism of the anti-microbial effect of honey remains obscure. Low pH, osmotic disruption of pathogens and the
presence of bactericidal substances, collectively called inhibine may all play a part.

Anti-diarrhoeal properties

At a concentration of 40%, honey has a bactericidal effect on various gut bacteria known to cause diarrhoea and dysentery such as Salmonella, Shigella,enteropathogenic E. coli and Vibrio cholera. In one study, honey given with oral rehydration fluid was shown to reduce the duration of bacterial diarrhoea in infants and children.

Wound-healing and anti-inflammatory properties

Honey is of value in treating burns, infected surgical wounds and decubitus ulcers. Honey is very viscous, enabling it to absorb water from surrounding inflamed tissue. For example, a study in West Africa showed that skin grafting, surgical debridement and even amputation were avoided when local application of honey to wound promoted healing, whereas conventional treatment failed.

In another study, wound healing was accelerated by application of honey in women who had undergone radical vulvectomy for vulval cancer. Also, it has been suggested that honey may be useful in the treatment of chronic, foul smelling ulcers seen in leprosy.

Anti-tussive and expectorant properties

These anti-cough properties of honey are related to its capacity to dilute bronchial secretions and improve the function of the bronchial epithelium.

Nutritional properties

Uncontaminated honey is a healthy, easily digestible, natural and energy rich food. It contains carbohydrates, proteins, lipids, enzymes and vitamins. One tablespoon of honey provides 60 calories and contains 11g of carbohydrates, 1mg of calcium, 0.2mg of iron, 0.lmg of vitamin B and 1mg of vitamin C.

Honey is widely available in most communities but its medical potential remains grossly underutilised. Its mode of action remains incompletely understood and the healing properties of honey in other clinical and laboratory situations requires further evaluation. The miraculous beneficial properties of honey, so beautifully ex-pressed in the holy Qur'an and Sunnah 14 centuries ago expose the reluctance of modern science to accept and exploit this 'traditional remedy'.

Benefits of Dates

Muslims generally break their fast by eating dates. Prophet Muhammad (Pbuh)is reported to have said: "if anyone of you is fasting, let him break his fast with dates. In case he does not have them, then with water. Verily water is a purifier." The Prophet used to break his fast by eating some dates before offering Maghrib prayer, and if ripe dates were not available, he used to substitute them with some dried grapes. When they too were not available, he used to have a few sips of water, according to some reports. Modern science has proved that dates are part of a healthy diet. They contain sugar, fat and proteins, as well as important vitamins. Hence the great importance attached to them by the Prophet. Dates are also rich in natural fibres. Modern medicine has shown that they are effective in preventing abdominal cancer. They also surpass other fruits in the sheer variety of their constituents. They contain oil, calcium, sulphur, iron, potassium, phosphorous, manganese, copper and magnesium. In other words, one date is a minimum of a balanced and healthy diet. Arabs usually combine dates with milk and yogurt or bread, butter and fish. This combination indeed makes a self-sufficient and tasty diet for both mind and body. Dates and date palms have been mentioned in the Holy Qur'an 20 times, thus showing their importance. The Prophet likened a good Muslim to the date palm, saying, "Among trees, there is a tree like a Muslim. Its leaves do not fall." Sayyidah Mariam (the Virgin Mary) mother of Jesus (Pbuh) had dates as her food when she felt labour pains and during confinement.  They are definitely the "crown of sweets," and ideal food which is easy to digest, and within half an hour of taking it, the tired body regains a renewed vigour. The reason for this is that a shortage of sugar in the blood is the main factor that makes people feel hungry and not an empty stomach as is often assumed. When the body absorbs the nutritional essence of a few dates, the feeling of hunger becomes appeased. When one breaking the fast with dates takes some other food afterwards, he cannot eat much.  It would seem that breaking the fast with dates then helps one avoid excessive eating. Experiments have also shown that dates contain some stimulants that strengthen the muscles of the uterus in the last months of pregnancy. This helps the dilation of the uterus at the time of delivery on one hand and reduces the bleeding after delivery on the other. Dieticians consider dates as the best food for women in confinement and those who are breast-feeding. This is because dates contain elements that assist in alleviating depression in mothers and enriching the breast-milk with all the elements needed to make the child healthy and resistant to disease. The Prophet (Pbuh) has emphasized the importance of dates and their effectiveness in the growth of the fetus. He has also recommended they be given to women. Modern dietary institute now recommend dates to be given to children suffering from a nervous nature or hyperactivity. The Prophet (Pbuh) has also recommended dates as a medicine for heart troubles, according to some reports. Modern science has also proved the effectiveness of date, in preventing diseases of the respiratory system. Sayyidah Ayisha, (R.A.) wife of Prophet (Pbuh), used to prescribe dates for those suffering from giddiness. It is now well known that a fall in the level of the sugar in the blood and low blood pressure are among the causes of giddiness. She was also reported to have used dates combined with cucumber to treat her over-slim condition! She said, "they've tried to fatten me giving me everything. But I did not become fat. Then they fattened me with cucumber and ripe dates and I gained!"  Ayisha was quite correct, as we now know that one kilogram of dates contains nearly 3,000 calories which alone are sufficient to supply the minimum daily requirements of an active man for one full day. Dates are rich in several vitamins and minerals. When the level of trace elements falls in the body, the health of the blood vessels is affected leading to an increased heart-rate and a consequent inability to perform its function with normal efficiency. As dates are also rich in calcium, they help strengthen the bones. When the calcium content in the body decreases, children are affected with rickets and the bones of adults become brittle and weak. Dates are also important in keeping up the health of eyes. It is quite effective in guarding against night-blindness. In the early years of Islam, dates served as food for Muslim warriors. They used to carry them in special bags hung at their sides. They are the best stimulant for muscles and so the best food for a warrior about to engage in battle. The Prophet (Pbuh) used to combine dates with bread sometimes. At other times he mixed ripe dates with cucumber, or dates combined with ghee. He used to take all varieties of dates, but he preferred the variety called Ajwah.

Importance of paying zakat

ISLAM regards all wealth as belonging to God and thus an “amanah” (a trust that is entrusted to the individual) from Allah. We will have to account for the wealth that Allah has entrusted to us in the hereafter. One may accumulate as much wealth as one pleases, as long as such means do not violate the law of moral. Wealth-gathering is a legitimate activity as long as it does not entail theft, cheating, coercion, riba (usury), or harming of others. Indeed, the pursuit of wealth is one of man’s primal concerns and demands for survival (consisting of food, shelter and clothing). Wealth-gathering is vital for living, but it must be subject to the law of moral. Without the law of moral, human life sinks to the level of being oriented around money and could lead to moral decadence. Even if the law of moral has been strictly observed in every step of the process of acquiring wealth, our wealth requires justification on another level, that is, the institution of wealth-sharing or zakat. One of the tenets of Islam is that wealth, once acquired, ought to be shared with others in the same proportion. This is the requirement of charity and it is as old as humanity and always regarded as high moral value. Thus, Islam seeks to preserve charity as a critical element of moral values, which must be highlighted. The purposes of zakat are: * To purify the physical well-being and the soul of man by inhibiting selfishness and materialism from taking root in the heart of the rich, as well as spiritual training in one to create a noble, good and caring person, to others. * To hinder jealousy and uneasiness among the poor and needy towards the rich as a hadith had mentioned: “Once you have settled the zakat upon your property, then you had put away the evil that might have risen from it.” (Narrated by Al-Hakim) * To convince the wealthy that the title to their wealth is mitigated by the title of their fellow humans to life and subsistence. * To assure the needy that their fellow brothers will not passively see them suffer misfortune. * To take care of the unfortunate members of society and build their personality to become a useful contributor to society. This will cleanse unwanted feelings in them that lead to despair and an unproductive life. The Prophet said: “Men are like the organs of a body, when the organ suffers, the whole body responds to repel the cause of suffering.” (Narrated by Muslim). Being a form of tax on wealth, zakat is incumbent on all liquid, existing, movable and immovable properties belonging to Muslims. It does not matter whether the owner is a child (for example, it is when he or she holds an inheritance wealth, zakat is obligatory on the wealth, and any of their close relatives could pay the zakat on their behalf) or adult, male or female. Three principles govern the Zakah tariff: * No zakat is due on property intended for consumption, such as houses, gardens, clothing, or furniture. No zakat is due on jewellery of gold and silver. Taxable property is that which is intended for production, whether industrial, agricultural or commercial. According to the Malaysian standard, even though jewellery, which is used by women, will not be imposed zakat, one must bear in mind that if a woman wears jewellery costing more than RM5,000, that is, a normal standard usage of jewelleries for a woman in Malaysia, she has to pay zakat (2.5 per cent) on the additional amount which is above the standard. * Zakat is not an indiscriminate tax on all properties. Assessment of zakat must take into consideration the net income produced by the property in question. If in a year, the company suffers a loss, no zakat is levied on the property concerned. * A reasonable amount necessary for the owner and his dependents’ subsistence must be deducted from the assessment. Today, one may also ask: “Do we have to pay zakat on stocks that we keep as savings?” Shares that Muslims are allowed to buy and own may be purchased to be held and for dividends, participate in the management of the company, or for use as tradable objects waiting for the opportunity to realise capital gains and sell. In this case, one is to pay zakat at the same rate and net asset value on the due date of the zakat. Holding shares for their dividends are usually for the long term, during which capital gains may also be realised but the owner will usually keeps holding them for longer periods. There are three views on the zakat in this case: * The view of the majority, which came in a resolution of the OIC (Organisation of Islamic Countries) Fiqh Academy which maintains that one has to calculate the portion of zakat zakah based on the value of the stock, from the company’s balance sheet and pay zakat on it on the due date at the rate of 2.5 per cent. The zakah portion is: cash + receivables + inventories of goods in process and ready for sale minus short-term debts. * The minority view which states that this investment is similar to trading in stocks from the Syariah perspective of the word. Accordingly, the owner has to pay zakat at the rate of 2.5 per cent on the market value on the due date. * The third view is a sub-set of the first one. It actually adds on to the first one that if it is difficult to calculate zakat from the balance sheet, one may pay 10 per cent on the net income of the stock as in analogy with agriculture. Actually, there is no strong and logical support in Syariah for this opinion. In conclusion, Muslim must bear in mind that their reluctance to pay zakat will only result in appalling consequences, either spiritually or physically such as: * Losing Allah’s blessings over his/her property. * Increasing the greediness in oneself to collect and accumulate as much wealth as one could without regard for the legitimacy of the sources of income in the eyes of Islam. * Widening the gap between the rich and the poor. In this case, the rich becomes richer and the poor remains poor or becomes even poorer without any help to improve their situation. As a result, this leads to social illnesses and civil crimes, which will pose a risk to the harmony and tranquility of life in society. * The existence of envy and hatred between the rich and the poor. * The wealth, which has not been purified with zakat, will bring disasters to its owner in the hereafter. Ramadhan al-Mubarak is, thus, a perfect time to be reminded of the duty to pay “Zakat al-Fitr", which is obligatory to all Muslim men, women, young and old. Accordingly, cash value of one ‘saa’ (or one ‘gantang’ or 2.3 kg) can be paid as “Zakat al-Fitr” and it is equivalent to a very small amount of money (below RM5). It must be settled before the Idul Fitr sunnah prayer is performed. In the event it is settled later than the Idul Fitr sunnah prayer, it will not be regarded as Zakat Fitrah but will merely be regarded as an ordinary sadaqah. Therefore, Muslims should not hesitate in carrying out this duty before it is due as it will also help to enlighten the Hari Raya celebration of the unfortunate members in society.

The Wedding of Fatima (r) An Example of How Simple the Nikah was

Fatimah (RA) was the youngest daughter of our beloved Prophet (SAWS). Out of all the children, he was the most beloved to him. He said, 'The Queen of the ladies in Jannat is Faatimah.' He also said, 'Faatimah is part of my body. Whoever grieves her, grieves me.'
When Faatimah (RA) reached the age of fifteen, proposals for her marriage began to come from high and responsible families. But the Prophet (SAWS) remained irresponsive.
Ali (RA), who was 21 at the time, says: It occurred to me that I should go and make a formal proposal, but then I thought, 'How could this be accomplished, for I possess nothing.' At last, encouraged by the Prophet's kindness, I went to him and expressed my intention to marry Faatima (Radhiyallaahu Anha). The Prophet (SAWS) was extremely pleased and asked, 'Ali! Do you possess anything to give her in Mahr?' I replied, 'Apart from a horse and an armour I possess nothing.'
The Prophet (SAWS) said, 'A soldier must, of course, have his horse. Go and sell away your armour.'
So, Ali (RA) went and sold his armour to Uthmaan (RA) for 480 Dirham and presented it to Rasulullah (SAWS). Bilaal (RA) was ordered by the Prophet (SAWS) to bring some perfume and a few other things and Anas (RA) was sent to call Abu Bakr, Uthmaan, Talhah, Zubayr with some companions from the Ansaar (Radhiallaahu Anhum).
When these men arrived and had taken their seats, the Prophet (SAWS) recited the Khutbah (sermon) of Nikaah and gave Faatimah (RA) in marriage to Ali (RA). He announced, 'Bear you all witness that I have given my daughter Faatimah in marriage to Ali for 400 Mithqaal of silver and Ali has accepted.' He then raised his head and made Dua saying, 'O Allah, create love and harmony between these two. Bless them and bestow upon them good children.' after the Nikaah, dates were distributed.
When the time came for Faatimah (RA) to go to Ali's (RA) house, she was sent without any clamour, hue and cry accompanied Umm Ayman (RA). After the ةesha Salaat, the Prophet (SAWS) went to their house, took permission and entered. He asked for a basin of water, put his blessed hands into it and sprinkled it on both Ali (RA) and Faatimah (RA) and made Dua for them.
The sovereign of both worlds gave his beloved daughter a silver bracelet, two Yemeni sheets, four mattresses, one blanket, one pillow, one cup, one hand-grinding mill, one bedstead, a small water skin and a leather pitcher.
In this simple fashion, the wedding of the daughter of the leader of the worlds was solemnised. In following this Sunnah method, a wedding becomes very simple and easy to fulfill.
SOME METHODS DERIVED FROM THE ABOVEMENTIONED MARRIAGE  
• "Engagements" are contrary to the Sunnah. A verbal proposal and answer is sufficient.
   
• To unnecessarily delay Nikah of both the boy and the girl after having reached the age of marriage is incorrect. (Note: But on the other hand, some parents pray day and night endlessly for a quick marriage to a good-looking, highly educated, well-off person who comes from a grand family of great repute...in the case of a groom, a groom with a high-flying job, etc. The minute we find such a groom or bride, we jump to grab him/her. But how many of us spend sleepless nights praying not for a speedy grand marriage but a marriage which is filled with love, happiness, blessings and piety?)
   
• There is nothing wrong in inviting one's close associates for the occasion of Nikah. However, no special pains should be taken in gathering the people from far off places. (Note: The money could instead be spent in charity, to gain the blessings of the poor.)
   
• It is appropriate that the bridegroom be a few years older than the bride. (Note: The Prophet's first marriage was to Khadija, who was 15 years older than him. She was a widower and he was a virgin. They were so happy together that he did not remarry until she passed away, even though polygamy was widely practised during that time - before the advent of Islam)
   
• If the father of the girl is an Aalim or pious and capable of performing Nikah, then he should himself solemnise the marriage.
   
• It is better to give the Mahr Faatimi and one should endeavour to do so. But if one does not have the means then there is nothing wrong in giving less. (Note: The dowry is an obligation upon the groom's family, not the bride's family!)
   
• It is totally un-Islamic for those, who do not possess the means, to incur debts in order to have grandiose weddings. (Note: On the contrary, weddings are arranged on such a grand basis that often parents cannot perform obligatory acts like Hajj for the next few years because they lack funds, which were spent on the weddings of their children)
   
• It is fallacy to think that one's respect will be lost if one does not hold an extravagant wedding and invite many people. What is our respect compared to that of Rasulullah (SAWS)? (Note: We spend thousands of dollars to impress people. We are sentimental - "I want my daughter/son to have the best." However, think about it this way...the people you impress will forget the wedding after a few weeks, your daughter/son's marital happiness may float on the extravagance of her/his wedding for a short while but ultimately, it will depend on just one thing: God. What is the use angering and disappointing God when it is His blessings, and nothing else - not even the grandest, most impressive wedding, that will ensure your children are happy? Ask yourself, are you getting your children married so you can show off and enjoy a grand wedding or because you want your children to experience happy, guided and blessed married lives?)
• The present day practice of the intermingling of sexes is an act of sin and totally against Shariah. (Note: Teenagers and young adults, if prompted, will admit the level of flirting, 'checking out' and showing off that goes on during weddings, where everyone is dressed to put on a show, not to watch a wedding take place.)
   
• There is nothing such as engagement parties and Mehandi parties in Islam. (Note: Another source attests that a simple gathering of women and girls to apply Mehandi or henna on the bride is allowed)
   
• Great care must be taken as regards to Salaat on occasions of marriage by all - the bride, the bridegroom and all the participants. (Note: On the contrary, the bride misses her prayer because her make-up will be washed away if she performs ablution...guests who are also dressed up delay their prayers for similar reasons. The couple and guests should perform ablution before going to the wedding and should perform their prayers there. The organisers of the wedding should also make arrangments for guests to perform their prayers. How can we expect our marriages to be successful and blessed if we abandon the first pillar of Islam, in pursuit of the perfect wedding?)
   
• It is un-Islamic to display the bride on stage. (Note: If she adorns herself and dresses up, it should be for her own satisfaction, her family's happiness and for her husband - not for hundreds of male wedding guests that will come to have a look at her. The bride should not be treated like a trophy - all dolled up, sitting quietly on a stage for all to see, pretending to be reserved and shy (as is the custom and culture) - this is demeaning for she is a thinking individual - not something to decorate and show off.)
   
• The unnecessary expenses incurred by the bride's family in holding a feast has no basis in Shariah. (Note: The Islamic tradition is for the bride's family to hold a simple nikah ceremony where the marriage contract is signed. The big feast should only take place as the walima, which is the obligation of the groom's family. Sadly, often low-income parents of young girls delay getting their daughters married because they feel pressed by society to throw a big feast.)
   
• For the engaged couple to meet at a public gathering where the boy holds the girl's hand and slips a ring on her finger is a violation of the Qurمnic law of Hijaab. (Note: It is rather funny - in most cultures, a man and woman get engaged and they spend time together like they are already married. But as soon as the nikah takes place, they are told to stay separate and maintain 'modesty'. In many cultures, the nikah takes place in the morning and the wedding reception at night or several weeks or even months, later. Strangely, the same couple who was engaged and mixing freely, is not allowed to mix freely between the nikah and the wedding reception thrown by the bride's family. It is as ridiculous as the Western concept of mixing freely before and after the engagement but as soon as the bride puts on her wedding dress, it's bad luck for the groom to see her! In Islam, the engagement is not a licence to mix freely - the nikah is. It is as good as getting married and the couple can do everything together and have the wedding reception and the walima later.)
   
• It is un-Islamic for the engaged couple to meet each other and also go out together. (Note: In this day and age, every other person around us could be a weirdo. We rarely become engaged to the children of families that we know very well so it is difficult to find out what kind of a person we are getting married to. Certain scholars attests that meeting, in the presence of Mahram men, and getting to know each other, within the rules set by the Quran is allowed.)
   
• Three things should be borne in mind when giving one's daughter gifts and presents at the time of Nikah:
  • Presents should be given within one's means (it is not permissible to take loans, on interest for such presents);
  • To give necessary items;
  • A show should not be made of whatever is given.
     
• It is Sunnat for the bridegroom's family to make Walimah. In Walimah, whatever is easily available should be fed to the people and care should be taken that the is no extravagance, show and that no debts are incurred in the process.
   
• To delay Nikah after the engagement is un-Islamic.
In aping Western and Hindu methods sheepishly, Muslims have adopted many customs which are un-Islamic and frowned upon.
Some examples are:  
• Displaying the bride on stage;
   
• Inviting guests for the wedding from far off places;
   
• Receiving guests in the hall; (Note: The Mosque is the center of life for true Muslims and weddings should be held there. According to the Tradition of the Prophet(S.A.W.) marriages performed in the House of Allah, immediately preceded and followed by prayers, will attract the maximum of Allah's Blessings. Obviously, people know very well that the mosque is no place for the unIslamic cultural practices they promote at their weddings and so make alternative arrangements.)
   
• The bride's people incurring unnecessary expenses by holding a feast which has no basis in Shariah. We should remember that Walimah is the feast arranged by the bridegroom after the marriage is consummated.
   
It is contrary to Sunnah (and the practice of some non-Muslim tribes in India) to wish, hope for or demand presents and gifts for the bridegroom, from the bride's people. We should always remember that our Nabi (SAWS) did not give Ali (RA) anything except Dua. (Note: Unfortunately, the fathers of millions of daughters across the world, especially South Asia, incur debts and become poor and miserable because 'culture' pressurises them to give dowry to their future son-in-laws. Some girls are forced to remain single for years because they cannot afford the dowry - some commit suicide, as do their deperate fathers. In parts of South Asia, dowry-murders, among Hindu families, are commonplace whereby - a new bride is tortured or murdered by her in laws because her family did not give a large enough dowry. This is completely UnIslamic - the dowry or Mahr is to come from the groom to the bride, not the other way around.)