PRINCIPLES OF SUCCESS- In the light of Seerah

By Maulana Wahiduddin Khan

It is a well-known fact that the Prophet of Islam (PBUH) was the supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle has called him. According to the Qur’an, he was a good example for all mankind. He has shown us the way of achieving supreme success in this world.

By studying the life of the Prophet we can derive those important principles which were followed by the Prophet. In short, the Prophet of Islam was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.

First Principle: To begin from the possibleThis principle is well explained in a saying of Aishah. She said: "Whenever the Prophet had to choose between two options, he always opted for the easier choice." (Al-Bukhari)To choose the easiest option means to begin from the possible, and one who begins from the possible will surely reach his goal.

Second Principle: To see advantage in disadvantageIn the early days of Mecca, there were many problems and difficulties. At that time, a guiding verse in the Qur’an was revealed. It said: "With every hardship there is ease" (Quran 94:5).This means that if there are some problems, there are also opportunities at the same time. And the way to success is to ignore the problems and avail the opportunities.

Third Principle: To change the place of actionThis principle is derived from the Hijrah. Hijrah was not just a migration from Mecca to Medina. It was to find a more suitable place for Islamic work, as history proved later on.

Fourth Principle: To make a friend out of an enemyThe prophet of Islam was repeatedly subjected to practices of antagonism by the unbelievers. At that time the Qur’an enjoined upon him the return of good for evil. And then, as the Qur’an added, "You will see your direst enemy has become your closest friend" (Quran 41:34).

It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet is a historical proof of this principle.

Fifth Principle: To turn minus into plus After the Battle of Badr, about 70 of the unbelievers were taken as the prisoners of war. They were educated people. The Prophet announced that if any one of them would teach ten Muslim children how to read and write he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank. Here I shall quote a British orientalist who remarked about the Prophet of Islam: He faced adversity with the determination to wring success out of failure.

Sixth Principle: The power of peace is stronger than the power of violence. When Mecca was conquered, all of the Prophet’s direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet did not order to kill them. He simply said: "Go, you are free." The result of this kind behavior was miraculous. They immediately accepted Islam.

Seventh Principle: Not to be a dichotomous thinkerIn the famous Ghazwa of Muta, Khalid bin Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was unproportionately outnumbered. When they reached Medina, some of the Muslims received them by the word "O Furrar" (O deserters!) The Prophet said "No. They are Kurrar" (men of advancement)."

Those Medinan people were thinking dichotomously, either fighting or retreating. The Prophet said no. There is also a third option, and that is to avoid war and find a time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.

Eighth Principle: To bring the battle in one’s own favorable fieldThis principle is derived from the Ghazwa of Hudaibiyya. At that time, the unbelievers were determined to engage Muslims in fighting, because obviously they were in an advantageous position. But the Prophet, by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non-Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.

Ninth Principle: Gradualism instead of radicalismThis principle is well-established by a hadith of Al-Bukhari. Aishah says that the first verses of the Qur’an were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in the Qur’an.This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.

Tenth Principle: To be pragmatic in controversial mattersDuring the writing of Hudaibiyyah treaty, the Prophet dictated these words: "This is from Muhammad, the Messenger of God." The Qurayshi delegate raised objections over these words. The Prophet promptly changed the word and ordered to write simply Muhammad, son of Abdullah.

These were the principles through which the Prophet of Islam gained that success which has been recognized by historians as the supreme success.

In the end, I would like to repeat those ten principles of success:

1. To begin from the possible

2. To see advantage in disadvantage

3. To change the place of action

4. To make a friend out of an enemy

5. To turn minus into plus

6. The power of peace is stronger than the power of violence

7. Not to be a dichotomous thinker

8. To bring the battle in one’s own favorable field

9. Gradualism instead of radicalism

10. To be pragmatic in controversial matters

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THE COMING OF PROPHET MUHAMMAD(PBUH) IN OTHER SCRIPTURES

Prophecy On The Coming of

Prophet Muhammad (Peace be upon Him)

in Other Scriptures

To many, it may be a great wonder and almost unbelievable if it is said that PROPHECIES - regarding the coming of prophet Muhammad (s.a.w) - appear in the Sacred books of OTHER

RELIGIONS.

The Sacred books are supposed to have been revealed, or written, many centuries before the coming of prophet Muhammad (s.a.w). In order to understand how these prophecies appear in other religious Scripture, one must understand this:-

From the time of appearance of Man on earth - from the time of Adam - God has been appointing a most righteous man among a society as a prophet of that period, to guide mankind towards truth and ultimate goal of reaching Him, whenever mankind slips into moral disaster and aimless life.

All prophets - from the first to the last (and there were more than one hundred thousand of them (peace be upon all of them)) Preached the same message, namely:-

• "There is no god except the only God - the Creator and Sustainer of the whole universe and its contents."
• "Pray only Him, and no others."
• "Believe and follow the messenger (of that period of time)."
• "Do good; and avoid evil."

And all these prophets have prophecied the coming of last prophet - Muhammad (s.a.w.) -

IN HINDU SCRIPTURES

The scriptures of Hinduism, known as Vedas, Shastras, Puranas, etc are all in Sanskrit Language. It is universally accepted that Sanmskrit had been one of the languages in the world. In this Sanskrit Language, there is a scripture known as "BHAVISHA PURANA". This is supposed to have been written by the Sage, Maha Rishi Viyasar.

In this Verse (Parvam:3 Part 3, chapter3; verse 5-8), the name "Muhammad" is mentioned directly as "Mhaamat" at the beginning of the second sentence. Also, in this, there is very clear prophecy regarding prophet Muhammad (s.a.w.).

The translation reads as follows:-

"A 'Milechar' (a foreigner) will appear as a teacher of a new religion, with the help of his friends. His name would be 'Mahaamat'. A king of this land will give great respect to his teaching; and praise him. Cleansing himself with Gangeswater and Panjagouyam,he would say, "I whole-heartedly follow you". He (Mahaamat) would be devoid of all sins. Coming from dry (desert) land, he would be very holy. He will fight against evil forces. He will gather warriors, for this purpose. He will give protection even to enemies."

"King of this land" giving great respect to Mahaamat's teachings - refers to a South Indian King by name of Cheramaan, who had trade contacts with Arabs and later became a Muslim at the time of prophet Muhammad (s.a.w.).

"Adarva Veda" is Sanskrit Scripture, that was written even before "Bhavisha Purana." It is not known how many hundreds of years before the birth of prophet Muhammad (s.a.w) was Adarva Veda written. In this scripture, in Episode (Kandam) 20, Chapter (Sutra) 127 Verse (Mantra) 1, 2, 3 reads as follow (translation) :-

"Oh Mankind, listen with complete belief: A man, who will be of all praise, will be created amongst mankind. We shall provide him sanctuary against his sixty thousand and ninety enemies. He and his friends will come in twenty camels; the dust stirred by these camels will be so much as to cover the horizon. He will give gold. horses and cows as gifts."

• "Man of praise" refers to prophet Muhammad (s.a.w.). In fact the actual meaning of the Arabic word 'Muhammad' means "be praised."
• It is not known exactly how many enemies prophet Muhammad (s.a.w.) had at his time; but it is however established that there were thousands.
• When he made his Hijrah (emigration) from Makkah to Madinah, he went on camels.
• Whatever gold, horses and cattles that prophet Muhammad (s.a.w.) received, he gave away as gift to the poor and needy.

From these it is very clear, the verses in Adarva Veda prohecies the coming of prophet Muhammad (s.a.w.) In another chapter of 'Adarva Veda' - Chapter 1, Verse 10 - the translation reads as follows:-

"Allah is complete. (The word 'Allah' do appear in the original Sanskrit text). The whole universe belongs to Him. Mahamat (Here again, the word 'Mahamat' do appear in the original text) whoglorifies God's existence, is His Messenger. Oh, God! Oh, God! God, who activated the universe, is the Creator ans Sustainer of the earth. There is only One God, no one else. Behold the magnitude of The Formless God! God, who revealed this Adarva Veda containing "On Herim', created mankind, cattle and everything. Pray only The Formless One - God. Mahamat, who will destroy the evil with 'On Reem' prayer, is Allah's Messenger. There is no other god except the Omnipresent God"

(Allobanished 1:10)

In another of the four Vedas - in Rig Veda - it is said: "Mahamat, who is truthful, knowledgeable and powerful, will bless me. He is a Blessing for the whole world. He is glorified with ten thousand people."

(In Al-Quran, prophet Muhammad (s.a.w) is refered to as "Rahmatun - Lil -Alamain". Meaning "Blessing for the whole world" - same phrase as appears in the above quotation. Also, the mention of ten thousand people refers to the ten thousand sahabat (friends) of prophet Muhammad (s.a.w) who accompanied him when he marched into Makkah.

In Same Veda - one of four Vedas of Hinduism - too, this is prophecied as:

"A man called Mamma (Muhammad) will attain victory with ten thousand people.".

In the Bible too, in Deutronomy, this coming with ten thousand people is stated as below:-

"...................... he shone from Mount Paran he came with the ten thousands of holy ones .................."

(Deuts 33:2)

IN PHARSI SCRIPTURES

Pharsi Religion (the religion that was practised in Iran in pre-Islamic era) is one of the oldest religions on the world. Its Scriptures are known as "Dasatir" and "Jant Avasthe".

In the 'Dasatir' in its 14th Verse, Islamic principles appear with administ laws.

In these Verse, Prophecy about prophet Muhammad (s.a.s.) are stated very clearly. It says (translation):

"When Persian morality declines to lowest, a man will appear from Arabia. Those following him will choke the Persian Crown, religion and everything. The authority and control of Persia will go to them.

The idols in their (Arabic) permanent temple (Kaaba) built by their ancestors will be removed. But, people will give immense honour to the empty temple. Das and Bulk (two big cities of thet time in Persia) will fall. The learned people and others of Persia, will join those who follow him (prophet Muhammad s.a.w.). This older Persian scripture is still found in present - day Iran.

Due to ignorance of the true concepts of the teachings of Budha, many Buddhists believe that in Buddhism there is no place for BELIEF IN GOD! But, many archaelogical findings prove to the contrary - Buddha has emphasised to believe in One God and he has prophesied the coming of prophet Muhammad (s.a.w.). A famous scholar, Arthur Lily, says that the following was seen as an inscription on a stone - slab as the saying of Buddha:-

"Believe in God and do whatever righteous things He has commanded you to do; because He is the Only One, Who is fit to be prayed and showed your humbleness. I declare openly that there is no other way equal to this belief (of One God) to attain the Bliss of Heaven. So oh, my people, put in all your efforts, to attain this highest goal".

(Quotation from Book title "India in Primitive Christianity" - Page 85)

IN BUDHIST SCRIPTURES

Budha could have been one of the many prophets; and he too had prophecied the coming of prophet Muhammad (s.a.w.).

'Thikanikaya' is one of the Budhist Scripture. In it, is stated that 'Maitriya' will finally come.

(The word "Maiteiya' - or 'Metteya' in Bali language and all corresponding words used in Burmese, Chinese Tibetian, or Japanese - carry the same meaning; namely same as "Rahmat" in Arabic, meaning "Blessed". And prophet Muhammad (s.a.w.) has been proclaimed by God Himself in al-Quran as "Rahmath - Lil - Aalameen"- Blessing for the whole world).

It is stated in book "Arshagyanam" (Page 282), as Buddha having said,

"All must believe the 'Maitriya', the prophet to come."

IN CHRISTIAN SCRIPTURES

The Holy Bible - in 'Song of Solomon' 5:16 reads as follows (in the original Hebrew Language).

"Hikko Manittadim Vikkulu Mahamadim Zahyudi Vezeur Raai Benute Yafus Halam".

"His speech is most sweet (His teaching are most sweet). He is Mahamad. He is my beloved; he is my friend. Oh, daughters of Jerusalam, I love him very much".

(In the Bible in other language).

In this song, in Hebrew language, the word Mahamad is mentioned very clearly. The last two letters-- im' which come with that word, are used as 'word of respect' in Hebrew language. The Jews do sing this hymn even today; but do it as some sort of rites; without really realising what they are reading. (In the Bible of other languages -- English etc, that phrase has been translated as "He is altogether lovely" -- the original word Mahamad being left aout and replaced with "altogether lovely" !! -- for reasons known only to the translators.

Also, in Deutronomy 18:18, it says as God saying to Moses:

"I will raise them up a prophet from among their brethren, like unto thee, and I will put my words in his mouth; and he shall speak unto them all that I shall comman".

Although Christians may say that this prophecy refers to Jesus Christ, if the verse is carefully analysed, it can be clearly understood that it refers to prophet Muhammad (s.a.w.).

a) Other than the fact that both Moses and Jesus were Jews and that both were prophet there are no other similarity

b) If it is to be said that Jesus befits this verse because of these facts, then it can be claimed that the prophets Solomon, Isaiah, Ezekiel, Daniel, Hosea, Malachi, John The Baptist etc., should also fit this verse; because all of them were Jews and prophets.

Where as, Moses ans prophet Muhammad (s.a.w.) were alike because:-

• Moses and prophet Muhammad (s.s.w.) both brought new covenants to the people of the time. Jesus did not bring any new covenant but he came to affirm and testify existing laws brought by Moses as he himself says in Matthews 5:17 - 18:-
• "Think not that I am come to destroy the laws, or the prophets. I am not come to destroy. but to fulfil".
• Moses and Muhammad both had father and mother. Jesus had mother, but not father.
• Moses and Muhammad (s.a.w.) married and be got children. Jesus remained a bachelor.
• Both Moses and Muhammad (s.a.w.) died natural death. Jesus according to Christianity, was violently killed on the cross.
• Both Moses and Muhammad (s.a.w.) finally attained leadership and authority over their society. They were both unproclaimed kings of their people. Jesus did not attain this.
• Also the verse says "FROM AMONG THEIR BRETHREN".
• Ishmael (Ismail) and Isac (Ishak) are sons of the same father, prophet Abraham (Ibrahim a.s); and so they are brothers. Thereby, the children of one are 'BRETHREN' to the children of the other. The children of Isaac (Ishak) are Jews; and the children of Ishmael (ismail) - who are Arabic are their "BRETHREN". The bible affirm this:-

"And he (Ishmael) shall dwell in the presence of ALL HIS BRETHREN".

(Genesis 16:12)

"And he (Ishmael) died in the presence of ALL HIS BRETHREN".

(Genesis 16:12)

The children of Isaac (Ishak) are brothers of Ishmaelits (Arabs). Likewise Muhammad (s.a.w.) is from among the BRETHREN of the Israelis (Followers of Moses) because Muhammad (s.a.w.) was a descendent of Ishmael (Ismail), the son of Abraham - fulfilling the prphecy of the verse:

".... from among their brethren"

(Deut. 18:18)

Also, the verse goes on: ".....AND I WILL PUT MY WORDS INTO HIS MOUTH". Not even one Quranic verses are words of Muhammad (s.a.w.). They are words, which he heard through angel Gabriel (Jibrael) and repeated word for word. None of them are his. He merely repeated what "was put into his mouth".

AND, Jesus too confirms this, by saying:

"I have much more to say to you, more than you can bear. But when he, the Spirit of Truth comes, he will guide you into all truth. He will not speak on his own. He will speak only what he hears and he will tell you what is yet to come"

(John 16:12, 13)

Thus, Moses, in Old Testament and Jesus in the New Testament prophecy the coming of the last prophet - prophet Muhammad (s.a.w.).

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MEDICAL BENEFITS OF FASTING RAMADAN

By Dr. Shahid Athar M.D.

At the onset of Ramadan, Muslims all over the world start fasting from dawn to dusk daily for 30 days as ordained in Quran.

"O you who believe! Fasting is prescribed for you just as it was prescribed for those before you. Perhaps you would attain piety!" (Quran 2:183)

But why do we need to fast? It is our experience that temptations and ways of the world tend to spoil our purity and austerity. Thus we indulge in food all of the time, snacking and nibbling the whole day, heading to obesity. We drink too much coffee, or tea, or carbonated drinks. Some sexaholics cannot stay away from sex unless they do it at least once or more a day. When we argue, we leave our decency aside and resort to vulgar talk and even physical fighting.

Now when one is fasting, he or she cannot do all of that. When he looks at the mouth watering food, he cannot even taste it and he has to give up snacking and nibbling as well as smoking cigarettes if he does. No constant coffee, tea or Coke drinking either. Sexual passions have to be curtailed and when he is provoked to fight, he says " I am fasting that I cannot respond to your provocation". To achieve God consciousness or God nearness, a better word, we are advised to do additional prayer and read the Quran.

Medical benefits of Ramadan

Muslims do not fast because of medical benefits which are of a secondary nature. Fasting has been used by patients for weight management, to rest the digestive tract and for lowering lipids. There are many adverse effects of total fasting as well as of crash diets. Islamic fasting is different from such diet plans because in Ramadan fasting, there is no malnutrition or inadequate calorie intake. The calorie intake of Muslims during Ramadan is at or slightly below the nutritional requirement guidelines. In addition, the fasting in Ramadan is voluntarily taken and is not a prescribed imposition from the physician.

Ramadan is a month of self-regulation and self training, with the hope that this training will last beyond the end of Ramadan. If the lessons learned during Ramadan, whether in terms of dietary intake or righteousness, are carried on after Ramadan, there effects will be long lasting. Moreover, the type of food taken during Ramadan does not have any selective criteria of crash diets such as those which are protein only or fruit only type diets. Everything that is permissible is taken in moderate quantities.

The difference between Ramadan and total fasting is the timing of the food; during Ramadan, we basically miss lunch and take an early breakfast and do not eat until dusk. Abstinence from water for 8 to 10 hours is not necessarily bad for health and in fact, it causes concentration of all fluids within the body, producing slight dehydration. The body has its own water conservation mechanism; in fact, it has been shown that slight dehydration and water conservation, at least in plant life, improve their longevity.

The physiological effect of fasting includes lowering of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for the treatment of mild to moderate, stable, non-insulin diabetes, obesity, and essential hypertension. In 1994 the first International Congress on "Health and Ramadan", held in Casablanca, entered 50 extensive studies on the medical ethics of fasting. While improvement in many medical conditions was noted; however, in no way did fasting worsen any patients' health or their baseline medical condition. On the other hand, patients who are suffering from severe diseases, whether type I diabetes or coronary artery disease, kidney stones, etc., are exempt from fasting and should not be allowed to fast.

There are psychological effects of fasting as well. There is a peace and tranquility for those who fast during the month of Ramadan. Personal hostility is at a minimum, and the crime rate decreases. Muslims take advice from the Prophet who said, "If one slanders you or aggresses against you, say I am fasting."

This psychological improvement could be related to better stabilization of blood glucose during fasting as hypoglycemia after eating, aggravates behavior changes. There is a beneficial effect of extra prayer at night. This not only helps with better utilization of food but also helps in energy output. There are 10 extra calories output for each unit of the prayer. Again, we do not do prayers for exercise, but a mild movement of the joints with extra calorie utilization is a better form of exercise. Similarly, recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory.

One of the odd nights in the last 10 days of Ramadan is called the night of power when angels descend down, and take the prayer of worship to God for acceptance.

Fasting is a special act of worship which is only between humans and God since no one else knows for sure if this person is actually fasting. Thus God says in a hadith qudsi that "Fasting is for Me and I only will reward it". In another hadith, the Prophet Mohammad (peace be upon him) has said "If one does not give up falsehoods in words and actions, God has no need of him giving up food and drink".

Of the health benefits of fasting Ramadan are:

• Giving rest to the digestive system. Ramadan is the period of rest for the digestive system, which is responsible for the metabolism process of food. Consequently, the liver also takes rest as it is the main factory of food metabolism. To achieve this benefit, Moslems should adhere to the tradition (sunnah) of the Prophet by abstaining from having too much food after breakfast. The Prophet (PBUH) said;"The son-of-Adam never fills a bowl worse than his belly. Some bites are enough for man to prop his physique. Had he wished otherwise, then one third for his food, and one third for his drink, and one third for his breath." It is of benefit to the body that the break of fasting starts with some dates (as indicated in the Prophetic tradition). Dates are rich in Glucose and Fructose, which have a great caloric benefit specially for the brain, and are useful in raising the level of sugar gradually in blood, thus reducing the feeling of hunger and the need for large quantities of food.

• Moderate loss of weight. During fasting, the consumption of sugars decreases, and so does the level of sugar in blood. This makes the body rely on providing the needed calories for metabolism by burning sugar stored in the body. Glycogen stored in the liver, and fats in tissues are decomposed and transferred into calories and energy needed by the body. This results in moderate shortage of body weight. Therefore, fasting is considered of great value for overweight persons and stable non-insulin diabetes.

• Decrease of cholesterol level in blood. Several studies proved that cholesterol level in blood during fasting, as well as the rate of precipitating on the walls of arteries have decreased. This in turn reduces the chances of cardiac and cerebrovascular accidents, and prevents the raise of hypertension. Shortage of fats in blood helps reduce stones of gall and choledocus. The Prophet (PBUH) said; "Fast! You will be healthy."

• Rest of renal system. Some studies revealed that abstaining from drinking water for about 10-12 hours is not necessarily bad; it is rather useful in many cases. Concentration of liquids in the body causes moderate dehydration that the body can tolerate, as there is a sufficient liquid reserve, and as long as man has no complaint of renal lithiasis, both kidneys get rest of the process of waste disposing. The prophetic tradition mandates that Suhur (a meal before the dawn) be delayed and Fotoor (the breakfast meal) be expedited, thus reducing the time period of dehydration as much as possible. Shortage of liquids leads in turn to moderate decrease of blood pressure that the normal man can tolerate and be of use to those complaining of hypertension.

• Educational and psychological benefits. Fasting Ramadan is useful as it has a restraining power over the soul's whimsies, and an urge to abandon bad habits, specially when the smoker is obliged to abstain from smoking even if for a temporary period, on the hope such abandon will be permanent. This is also applied to drinking too much coffee and tea. The psychological benefits are numerous. The fasting person feels complacent, attains mental and psychological rest, refrains from all that disturbs the integrity of his fasting, and maintains the proper behaviour controls, that all reflect positively on the general community. The Prophet said; "Fasting is restraining. When anyone of you is fasting, he should refrain from obscene language or any acts of ignorance. And if anyone slanders him or quarrels with him, he should say; 'I am fasting, I am fasting.'" Several studies revealed that crime rate in Islamic countries decreases during Ramadan .

Harvest the Benefits of Ramadan

By Ali Al-Timimi

In the month of Ramadan it is very important that we spent a few moments to understand some of the wisdoms and lessons that we can learn from this month of fasting. Unfortunately, many Muslims come in to this month and they are as a companion of the Prophet, peace be upon him, said: "Let it not be that the day that you fast and the day that you break fast be equal." Meaning, one's behaviour, attitude and outlook are the same whether one fasts or not, i.e. fasting has no effect upon that person. This is why we need to reflect on some of these lessons.

LESSON 1: Gaining Taqwa (piety)

God legislated fasting for gaining Taqwa, "O you who believe, fasting has been prescribed upon you as it has been prescribed upon those before you, so that you may attain Taqwa." (meaning of Soraatul Baqarah (2):183) Taqwa in this case means to make a shield between oneself and God's anger and Hellfire. So we should ask ourselves, when we break our fasts, 'Has this fasting day made us fear God more? Has it resulted that we want to protect ourselves from the hellfire or not?

LESSON 2: Drawing closer to God

This is achieved by reciting and reflecting on the Quran during night and day, attending the taraaweeh prayers, remembering God, sitting in circles of knowledge and, for those who can, making `umrah. Also for those who can, making I`tikaaf (seclusion) in the last ten nights of Ramadan, so as to leave all worldly pursuits and seclude oneself in a masjid just thinking of God, so as to bring oneself closer to God . When one sins, one feels distant from God. That is why one might find it heard to read the Quran and come to the masjid. However, the obedient worshipper feels closer to God and wants to worship God more, because he is not shy from his sins.

LESSON 3:Acquiring patience and strong will

God has mentioned patience more than seventy times in the Quran and has commanded patience in more than sixteen ways in His Book. So when one fasts, and gives up one's food and drink, and one's marital sexual relations for those hours, one learns restraint and patience. This Ummah needs man and women that are strong willed, who can stand upon the Sunnah and the Book of God and not waver in front of the enemies of God. We do not need emotional people, who just raise slogans and shout, but when the time comes to stand upon something firm, they cannot do so, they waver.

LESSON 4: Striving for Ihsaan (righteousness and sincerity) and staying away from riyaa' (showing off)

Ihsaan means to worship God as if one seeks Him, and even though one does not see Him, He sees all. Hasan al-Basree said, "By God, in the last twenty years, I have not said a word or taken something with my hand or refrained to take something with my hand or stepped forth or stepped back, except that I have thought before I have done any action, 'Does God love this action? Is God pleased with this action?' So when one is fasting, one should gain this quality of watching oneself and also staying away from riyaa' (showing off). That is why God said in a hadeeth qudsee, "Fasting is for Me and I reward it." (al-Bukhaaree) God singles out fasting from all other types of worship saying, "Fasting is for Me", because no one knows whether you are fasting or not, except God. For example, when one is praying or giving charity or making tawaaf, one can be seen by the people, so one might do the action seeking the praise of the people. Sufyaan ath-Thawree used to spend the nights and the days crying and the people used to ask him, "Why do you cry, is it due to the fear of God? He said, 'No.' They said, "Is it due to the fear of the Hellfire?" He said, 'No. It is not the fear of Hellfire that makes me cry, what makes me cry is that I have been worshipping God all these years and doing scholarly teaching, and I am not certain that my intentions are purely for God.'"

LESSON 5: Refinement of manners, especially those related to truthfulness and discharging trusts.

The Prophet (may God send His blessing and peace upon him) said, "Whoever does not abandon falsehood in word and action, then God has no need that he should leave his food and drink." (al-Bukhaaree) What we learn from this, is that we must pay attention to the purification of our manners. The Prophet (may God send His blessing and peace upon him) said, "was sent to perfect good manners." (Maalik) So we must check ourselves, are we following the behaviour of the Prophet (may God send His blessing and peace upon him)? For example: Do we give salaam to those we don't know and those we do know? Do we follow the manners of Islam, by telling the truth and only telling the truth? Are we sincere? Are we merciful to the creation?

LESSON 6: Recognizing that one can change for the better

The Prophet (may God send His blessing and peace upon him) said, "Every son of Adam sins and the best of the sinners are those who repent." (Ibn Maajah) God provides many opportunities to repent to Him and seek His forgiveness. If one was disobedient they can become obedient.

LESSON 7: Being more charitable

Ibn `Abaas said, "The Prophet (may God send His blessing and peace upon him) was the most charitable amongst the people, and he used to be more so in the month of Ramadan when Jibreel used to meet him on every night of Ramadan till the end of the month." (al-Bukhaaree) The Prophet (may God send His blessing and peace upon him) said, "He who gives food for a fasting person to break his fast, he will receive the same reward as him, without nothing being reduced from the fasting person's reward." (at-Tirmidhee)

LESSON 8: Sensing the unity of the Muslims

The Prophet (may God send His blessing and peace upon him) said, ".Those of you who will live after me will see many differences. Then you must cling to my Sunnah and the Sunnah of the rightly guided khaleefahs. Hold fast to it and stick to it." (Aboo Daawood) In this month we sense that there is a possibility for unity, because we all fast together, we break-fast together, we all worship God together, and we pray Salaatul-`Eid together. Therefore we sense that the unity of possible. It is possible for Muslims to be a single body, but this will only be achieved when obedience is only to God and His Messenger.

LESSON 9: Learning discipline

The Prophet (ma God send His blessing and peace upon him) made us adhere to discipline and strictness, strictness that does not lead to fanaticism or going outside the bounds that God has laid down. One cannot knowingly break the fast before the sunset, as this will not be accepted by God. Muslims should learn to be very strict in their lives, because they are people of an important message, which they mold their lives around.

LESSON 10: Teaching the young to worship God

It was the practice of the people of Madina that during the fast of `Aashooraa (which is now a recommended fast of one day) to get their children to fast with them. When the children would cry of hunger and thirst, their parents would distract their attention by giving them some sort of toy to play with. The children would break their fast with their parents. (as mentioned in al-Bukhaaree). So the young should be brought to the Masjid and they should pray with their parents, so that they are able to get into the habit of becoming worshippers of God. If one does not encourage children to fast when they are young, they will find it very difficult to fast for thirty days at the age of puberty. This is why the Prophet (May God send His blessing and peace upon him) said, "Command your children to pray at the age of seven and beat them at the age of ten (if they do not pray." (Haakim)

LESSON 11: Caring for one's health

Fasting has many medical benefits and it teaches Muslims to take care of their health and too build strong bodies. The Prophet (May God send His blessing and peace upon him) said, "A strong believer is better and is more beloved to God than a weak believer, and there is good in everyone." (Muslim)

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INSHA'ALLAH

Insha'allah is "If God wills" or "God willing" are common phrases Muslims use regularly and quite frequently in their daily conversations.

If you ever happen to have a conversation with a Muslim you will always find him ending most of his sentences about anything that he will do in the future with the phrase "If God wills" (in sha' Allah in Arabic), be it something he will do in the next coming minutes or after ten years.

Muslims believe that nothing in the heavens or the earth happens unless God wants it to happen. Part of believing in the Oneness of God and true submission to Him is believing in His full control and power over everything He created.

A firm believer in God knows that God gave him limited powers, he can't assure to himself that he will live to the following day, let alone guaranteeing taking his second breath. So he always attributes any will or power to God, for He is the one Who gives it to him.

When the pagans asked Prophet Muhammad (peace be upon him) to tell them about "the Sleepers of the Cave", the story of "Zul-Qarnain" and the soul, he said tomorrow I will tell you the answers of your questions, without saying "Insha'allah" (If God wills).

Prophet Muhammad (peace be upon him) waited for a revelation from God with the answers for these questions for fifteen days. Then God revealed to him the following verses reminding him that no one should say tomorrow I will do so and so without saying If God wills,

[And do not say of anything: Surely I will do it tomorrow, Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this.] (Al-Kahf 18:23-24)

This, of course, is not an open invitation to be passive, break promises, and lay back, saying, "I have no power whatsoever over my life."

Reliance on God for help and sustenance, and admitting His power should not be interpreted as passivity of action in one's life, for God ordered us to work hard and at the same time seek His guidance and help and rely on His wisdom for deciding what is better for us.

As we don’t know the future, and the Unseen belongs to God only. We should trust in His divine providence.

God says in the Quran what means,

[Say: I do not control any benefit or harm for my own soul except as Allah please; and had I known the Unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe.] (Al-A`raf7:188)

Believing in God's power over everything is a kind of relief for every Muslim, for he knows that God only decrees what's good for him. When faced with ordeals and calamities, Muslims believe that God will always guide them to a way out.

They truly mean it when they say " Tomorrow will be better, if God wills" for they know that their Lord only does what's best for them, and from Him comes all the bounties and all the Good.

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PRINCIPLES OF ISLAMIC BANKING

For millions of Muslims, banks are institutions to be avoided. Islam is a religion which keeps Believers from the teller's window. Their Islamic beliefs prevent them from dealings that involve usury or interest (Riba). Yet Muslims need banking services as much as anyone and for many purposes: to finance new business ventures, to buy a house, to buy a car, to facilitate capital investment, to undertake trading activities, and to offer a safe place for savings. For Muslims are not averse to legitimate profit as Islam encourages people to use money in Islamically legitimate ventures, not just to keep their funds idle.

However, in this fast moving world, more than 1400 years after the Prophet (s.a.w.), can Muslims find room for the principles of their religion? The answer comes with the fact that a global network of Islamic banks, investment houses and other financial institutions has started to take shape based on the principles of Islamic finance laid down in the Qur'an and the Prophet's traditions 14 centuries ago. Islamic banking, based on the Qur'anic prohibition of charging interest, has moved from a theoretical concept to embrace more than 100 banks operating in 40 countries with multi-billion dollar deposits world-wide. Islamic banking is widely regarded as the fastest growing sector in the Middle Eastern financial services market. Exploding onto the financial scene barely thirty years ago, an estimated $US 70 billion worth of funds are now managed according to Shari'ah. Deposit assets held by Islamic banks were approximately $US5 billion in 1985 but grew over $60 billion in 1994.

The best known feature of Islamic banking is the prohibition on interest. The Qur'an forbids the charging of Riba on money lent. It is important to understand certain principles of Islam that underpin Islamic finance. The Shari'ah consists of the Qur'anic commands as laid down in the Holy Qur'an and the words and deeds of the Prophet Muhammad (s.a.w.). The Shari'ah disallows Riba and there is now a general consensus among Muslim economists that Riba is not restricted to usury but encompasses interest as well. The Qur'an is clear about the prohibition of Riba, which is sometimes defined as excessive interest. "O You who believe! Fear Allah and give up that remains of your demand for usury, if you are indeed believers." Muslim scholars have accepted the word Riba to mean any fixed or guaranteed interest payment on cash advances or on deposits. Several Qur'anic passages expressly admonish the faithful to shun interest.

The rules regarding Islamic finance are quite simple and can be summed up as follows:

a) Any predetermined payment over and above the actual amount of principal is prohibited.

Islam allows only one kind of loan and that is qard-el-hassan (literally good loan) whereby the lender does not charge any interest or additional amount over the money lent. Traditional Muslim jurists have construed this principle so strictly that, according to one commentator "this prohibition applies to any advantage or benefits that the lender might secure out of the qard (loan) such as riding the borrower's mule, eating at his table, or even taking advantage of the shade of his wall." The principle derived from the quotation emphasises that associated or indirect benefits are prohibited.

b) The lender must share in the profits or losses arising out of the enterprise for which the money was lent.

Islam encourages Muslims to invest their money and to become partners in order to share profits and risks in the business instead of becoming creditors. As defined in the Shari'ah, or Islamic law, Islamic finance is based on the belief that the provider of capital and the user of capital should equally share the risk of business ventures, whether those are industries, farms, service companies or simple trade deals. Translated into banking terms, the depositor, the bank and the borrower should all share the risks and the rewards of financing business ventures. This is unlike the interest-based commercial banking system, where all the pressure is on the borrower: he must pay back his loan, with the agreed interest, regardless of the success or failure of his venture.

The principle which thereby emerges is that Islam encourages investments in order that the community may benefit. However, it is not willing to allow a loophole to exist for those who do not wish to invest and take risks but rather content with hoarding money or depositing money in a bank in return for receiving an increase on these funds for no risk (other than the bank becoming insolvent). Accordingly, under Islam, either people invest with risk or suffer loss through devaluation by inflation by keeping their money idle. Islam encourages the notion of higher risks and higher returns and promotes it by leaving no other avenue available to investors. The objective is that high risk investments provide a stimulus to the economy and encourage entrepreneurs to maximise their efforts.

c) Making money from money is not Islamically acceptable.

Money is only a medium of exchange, a way of defining the value of a thing; it has no value in itself, and therefore should not be allowed to give rise to more money, via fixed interest payments, simply by being put in a bank or lent to someone else. The human effort, initiative, and risk involved in a productive venture are more important than the money used to finance it. Muslim jurists consider money as potential capital rather than capital, meaning that money becomes capital only when it is invested in business. Accordingly, money advanced to a business as a loan is regarded as a debt of the business and not capital and, as such, it is not entitled to any return (i.e. interest). Muslims are encouraged to purchase and are discouraged from keeping money idle so that, for instance, hoarding money is regarded as being unacceptable. In Islam, money represents purchasing power which is considered to be the only proper use of money. This purchasing power (money) cannot be used to make more purchasing power (money) without undergoing the intermediate step of it being used for the purchase of goods and services.

d) Gharar (Uncertainty, Risk or Speculation) is also prohibited.

Under this prohibition any transaction entered into should be free from uncertainty, risk and speculation. Contracting parties should have perfect knowledge of the counter values intended to be exchanged as a result of their transactions. Also, parties cannot predetermine a guaranteed profit. This is based on the principle of 'uncertain gains' which, on a strict interpretation, does not even allow an undertaking from the customer to repay the borrowed principal plus an amount to take into account inflation. The rationale behind the prohibition is the wish to protect the weak from exploitation. Therefore, options and futures are considered as un-Islamic and so are forward foreign exchange transactions because rates are determined by interest differentials.

A number of Islamic scholars disapprove the indexation of indebtedness to inflation and explain this prohibition within the framework of qard-el-hassan. According to those scholars, the creditor advances the loan to win the blessings of Allah and expects to obtain the reward from Allah alone. A number of transactions are treated as exceptions to the principle of gharar : sales with advanced payment (bai' bithaman ajil); contract to manufacture (Istisna); and hire contract (Ijara). However, there are legal requirements for the conclusion of these contracts to be organised in a way which minimises risk.

e) Investments should only support practices or products that are not forbidden -

or even discouraged- by Islam. Trade in alcohol, for example would not be financed by an Islamic bank; a real-estate loan could not be made for the construction of a casino; and the bank could not lend money to other banks at interest.

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