Interest and its Role in Economy and Life : The Islamic Solution

 

The Islamic Solution

The Islamic solution to the issue of interest rests upon two basic principles:

(1)  If an individual wishes to lend money to another in order to help the latter, this act must be based on “brotherly principles” and it is absolutely unacceptable to charge any interest in such a case.  It is not helping another individual to put him into a cycle of debt where he has to pay more than what they borrowed.  This principle applies as well to Islamic international relations.  If this important principle were applied today, countries would truly give “aid” and assistance to other countries, rather than sucking them into a pattern of dependency and debt burden.

(2)  If an individual wishes to use his money to make more money, then he must be willing to put his money at risk.  In other words, he cannot guarantee for himself a fixed return (whose amount keeps growing over time) regardless of the result of the investment that his money is used for.  If he puts his money at risk, he is deserving of some share of the profits.  However, this also means that he must accept losses if losses occur.  This is a system that is based on justice.  It also has numerous benefits to it.  The one who invests becomes concerned about the results of his investment and cannot demand his “pound of flesh” regardless of what may occur to the debtor.

This Islamic solution works for individuals as well as for society as a whole.  Banks are essentially financial intermediaries.  They take money from those who have excess money (savings) and turn it over to those who need money for investment purposes.  Interest is not necessary for such a system to work.  The bank and its depositors (shareholders) invest, rather than simply loan, their holdings.  The money is put at risk and the return to the depositors will be based on the amount of profits made in the respective investments.  Under normal circumstances of a growing economy, if the bank is big enough and it diversifies its portfolio, the bank is virtually “guaranteed” a positive return on its total investments.  Thus, those who invest their money with the bank will also receive a positive return on their money without it being guaranteed or fixed ahead of time.

Numerous “Islamic” financial institutions have been set up throughout the world today.  They have been established on the principle of avoiding interest and some of them have flourished.[1]

Conclusions

For the most part, “modern civilization” has decided to turn its back on Divine Guidance (mostly due to the experience in the West with Christianity) and have attempted to construct their own economic systems, political systems, international laws and so on.  When doing so, though, they have to admit that they are attempting something that is beyond their means.  The social sciences are very different from the physical sciences.  There are no labs in which humans can be entered to determine what may be the best results under different scenarios (and even that would have to assume that humans will always react the same under the same circumstances).

In the realm of economics, the first thing that may come to mind is the collapse of the theories of socialism and communism.  One should, though, also take a closer look at capitalism and how far its reality is from what it is supposed to be.  The early capitalist theorists envisioned a theory that would lead to “the best of all possible worlds.”  However, their theories were based on assumptions that never were and will never be fulfilled.  They assumed perfect competition, perfect knowledge, free trade and so forth.  Once these assumptions are violated, which they inevitably are, they do not lead to the “best of all possible worlds.”  Instead, they easily lead to a world of exploitation, wherein the rich get richer and the poor get poorer.  One of the diving forces behind this system is the institutionalization of interest.

God has blessed humans with the guidance of the Quran—a book that has been minutely preserved since its revelation.  This book contains the guidance that humankind needs to lead a successful life in both this world and the Hereafter.  It is therefore no surprise that this book absolutely prohibits and condemns interest in the strongest fashion.

- islamreligion.com

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Footnotes:

[1]For more details on the theoretical and practical workings of such institutions, see El-Gousi, pp. 199-247; Frank E. Vogel and Samuel L. Hayes III, Islamic Law and Finance: Religion, Risk, and Return (The Hague: Kluwer Law International, 1998), pp. 181-295.

Arrogance and Tyranny will not Remain Unpunished

 

The Quran is a book of guidance.  It is a road map to success and eternal happiness, a gift from the Creator to the creation.  It is a book full of signs; God calls them evidences, proofs and lessons.  They prove the existence of God and warn humankind of a Day of Judgement, when each one of us will stand before God weighed down, or held high, by our deeds.

One of the most manifest signs is the story of Moses[1].  It is a story that holds many lessons for humankind.  One part of the story in particular has intrigued people for centuries – the parting of the Red Sea and the drowning of the Egyptians.  All three major monotheistic religions, Judaism, Christianity and Islam tell relatively the same Moses story, however Quran is able to fill in details and correct misinterpretations.  While all versions include the parting of the Red Sea and the drowning of Pharaoh, Quran tells us that Pharaoh’s body will be preserved for all time, as a sign.

“So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you! And verily, many among mankind are heedless of Our signs.” (Quran 10:92)

When Pharaoh had power, wealth, good health and strength he refused to acknowledge God.  He denied the signs and condemned himself.  At the last minute, as the waves crashed over him and his heart constricted in fear, Pharaoh acknowledged God.  Pharaoh’s arrogance fell away, but alas it was too late, he saw death approaching and cried out to God with fear and horror.  Renowned Islamic scholar Ibn Kathir describes Pharaoh’s death.

“The curtain fell on Pharaoh’s tyranny, and the waves threw his corpse up to the western seashore.  The Egyptians saw him and knew that the god whom they worshipped and obeyed was a mere man who could not keep death away from his own neck.”

God calls it a sign for those “who come after”

Many of the Pharaoh’s of Egypt behaved as if they were gods.  If a Pharaoh reigned for thirty years there was a ceremony called a Sed festival where the king was officially turned into a god.  Many Pharaoh’s especially those who reigned during what is known as the Second Kingdom built numerous monuments and statues to themselves.  Some, particularly Amenhotep III and Ramses II wanted to leave a mark, a reminder of their great strength, wealth and divinity.

(God said to Moses), “Go to Pharaoh; verily he has transgressed all bounds (he is arrogant and too proud and has refused to believe in God).  And say to him: “Would you purify yourself (from the sin of disbelief by becoming a believer)?” (Quran 79: 17 & 18)

Then he (Pharaoh) gathered his people and cried aloud, “I am your lord, most high.  “So God seized him with punishment for his last and first transgression.  Verily, in this is an instructive admonition for whosoever fears Allah. (Quran 79: 24 & 25)

Pharaoh said: “O chiefs! I know not that you have a god other than me.  So kindle for me (a fire), O Haman, to bake (bricks out of) clay, and set up for me a lofty tower in order that I may look at (or look for) the God of Moses...” (Quran 28:38)

The Pharaohs of Ancient Egypt were known for their excesses, their beliefs in multiple gods and at times their cruelty and oppression of slaves, and ordinary citizens.  When a human being believes himself to be a god, he is arrogant and tyrannical, yet as in this case of the Pharaoh of Moses (whoever he may, or may not have been) who was at the height of his arrogance, God was still willing to forgive him.  He sent sign after sign and proof after proof of His existence, but Pharaoh chose to live as if there was no tomorrow.  Pharaoh chose to reject the offer of forgiveness and for him and those like him, there is always a tomorrow and inevitably a judgement.

Go you and your brother with My signs and do not, you both, slacken and become weak in My Remembrance.  Go, both of you, to Pharaoh, verily he has transgressed (all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant).  And speak to him mildly, perhaps he may accept admonition or fear (God). (Quran 20: 43&44)

The signs sent by God to Pharaoh were meant to be a reminder, but he rejected those signs out of his arrogance and became one of the losers.

We are able to look at the preserved body of a Pharaoh, any pharaoh, and be reminded of God’s words.  We can also look at the behaviour of people today, who behave as if they were 21st century pharaohs and remember how God punished the pharaohs of the past.  The end result of Pharaoh is a reminder for all of humankind.

It reminds us that those who knowingly choose not to worship God in the manner He rightly deserves, risk never being guided to the right path.  How many signs will God send?  One, one million? Is it worth giving up eternal bliss for moments of happiness based on arrogance and ego? In the Hall of Mummies, in the Cairo Museum lie a group of men and women who just may have discovered the answer.

- islamreligion.com

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Footnotes:

[1](http://www.islamreligion.com/articles/3366/)

The Cohesive Nature of the Family : The Role of Husband and Wife

 

The Spouse[1]

Marriage is a very important institution in Islam.  The Quran shows that there is a clear bond between men and women.  In numerous places in the Quran, God reminds humans that they are from the same original human being.  It is through this bond that they are interconnected and through these bonds that some of their rights upon one another are established.  God states at the opening of Chapter 4, entitled “The Women”:

“O mankind!  Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear God through whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)!  Surely, God is Ever an All-Watcher over you.” (Quran 4:1)

However, beyond the beginning that the two sexes have in common, God points out that the love and affection that He has created in the hearts of the spouses towards another is one of His great signs that act as portents for those people of understanding.  In other words, such people can look at this aspect of creation and be reminded of the greatness of God’s work and power, the perfection of His creation and the magnificent mercy God has placed in this world.  God says:

“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose and comfort in them, and He has put between you affection and mercy.  Verily, in that are indeed Signs for a people who reflect.” (Quran 30:21)

God also says:

“He it is who created you from a single person (Adam), and then He has created from him his wife, in order that he might enjoy the pleasure of living with her…” (Quran 7:189)

Thus, according to the Quran, the relationship between a man and his wife should be one of love, mercy and mutual understanding.  God also commands men to treat their wives kindly in the verse:

“…And consort with your wives in a goodly manner, for if you dislike them, it may well be that your dislike something which God might yet make a source of abundant good.” (Quran 4:19)

A few words about the purpose of marriage in Islam should be given.  This is needed because many times people enter into marriage or desire to get married without realizing the roles and purpose of marriage itself.  In turn, they do not realize the kinds of responsibilities that will be on their shoulders when they do get married.  However, if the purposes of marriage are known and the responsibilities that marriage will entail are understood at the outset, once again, the probability that the marriage will be a successful marriage will be enhanced.  The person will know what is expected of him, both with respect to his responsibilities and duties and his rights.

Obviously, the purpose of marriage is not simply “fun” or the release of “animal urges”.  There is much more to marriage than that.  Some of the goals behind marriage include[2]: procreating, experiencing permissible physical pleasure, attainment of one’s complete maturity, mutually assisting one another in making one’s life in this world, attaining numerous psychological and physiological benefits, forming the cornerstone of a moral society, bringing up the next generation in asetting that is most conducive for moral and spiritual growth and binding peoples and families together.

The Rights of a Husband and a Wife

In order for a marriage to work best, each partner should understand fully well his or her rights, responsibilities, roles and obligations.  For this reason, Islamic Law has laid down very clear rights and responsibilities for a Muslim husband and wife.  At the same time, though, every married person must realize that one’s spouse is first and foremost another Muslim.  He/she is one’s brother/sister in Islam.  Therefore, all the rights that fall upon a Muslim due to the general brotherhood of Islam are also due to one’s spouse.  There are books on the behavior of a Muslim, brotherhood and love and loyalty among Muslims, and all of those principles apply to a married person as his spouse is part of that Islamic brotherhood and community.  Furthermore, the Prophet, may the mercy and blessings of God be upon him, also stressed this point when he stated:

“None of you truly believes until he loves for his brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

However, one’s spouse has even more rights upon a person due to the great and important contract that has been contracted between them.[3]

Therefore, when discussing the rights of the husbands and wives, this matter should not be looked at in a cold or legal fashion.  The relationship between the husband and wife must be much more than a matter of rights stated by the law that each must abide by.  Instead, it should be a relationship of love, support and mutual understanding.  Each spouse should take into consideration the needs and abilities of the other spouse.  They should attempt to make each other happy, even if they have to compromise sometimes, and not simply be out to make sure that they are getting all of their rights in the marriage.  Actually, it is usually the case that neither spouse is completely fulfilling the rights of the other and making the other happy.  Hence, they both have to realize and accept their shortcomings.

The Prophet, in particular, advised the husbands to treat their wives in the best way¾ perhaps due to their greater authority or due to their greater strength, in general.  The Prophet said:

“The best of you is the one who is best to his family (wife) and I am the best of you to my family.” (Al-Tirmidhi and ibn Majah)

- islamreligion.com

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Footnotes:

[1]For more details on the Islamic laws of marriage, see the author’s “The Fiqh of the Family, Marriage and Divorce” (American Open University, 1997), passim. The discussion here is based on sections of that work.

[2]Cf., Abdul Rahman Abdul Khaaliq, Al-Zawaaj fi Dhill al-Islaam (Kuwait: al-Daar al-Salafiyyah, 1988), pp. 21ff.

[3]God says in the Quran, “And how could you take it [back] while you have gone in unto each other and they have taken from you a firm and strong covenant” (Quran 4:21).

The Ideal Personality of a Muslim

 

His Attitude Towards God

One of the most distinguishing features of the Muslim is his deep faith in God and his conviction that whatever happens in the universe and whatever befalls him, only happens through the will and the decree of God.  The Muslim is closely connected to God, constantly remembers Him, puts his trust in Him and is obedient towards Him.

His faith is pure and clear, uncontaminated by any stain of ignorance, superstition or illusion.  His belief and worship are based upon the teachings of the Qur’an and the authentic Hadith.  He feels that he is in constant need of the help and support of God.  He also has no choice in his life but to submit to the will of God, worship Him, strive towards the Right Path and do good deeds.  This type of mentality will guide him to be righteous and upright in all his deeds, both in public and in private.

A Muslim also recognizes the signs of the unlimited power of God in the universe, and so his faith in God increases.  God says:

“Verily, in the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding.  They remember God, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord!  You did not create all of this in vain.  Far removed are You from every imperfection!  Preserve us from the punishment of the Hellfire.” (Quran 3:190-191)

His Attitude Towards His Self; Mind, Body and Soul

A Muslim pays due attention to his body’s physical need taking good care of it and promoting its good health and strength.  He does this by being active, not eating excessively.  Rather, he eats enough to maintain his health and energy because he understands that a strong believer is more loved by God than a weak believer.  The Prophet, may the mercy and blessings of God be upon him, said: “Indeed a strong believer is more beloved to God then a weak believer.  In the both of them are good virtues.”  God, the Almighty, says:

“Eat and drink; but be not wasteful, for God does not love the people who waste.” (Quran 7:31)

He also pays attention to his personal hygiene because the Prophet, placed great emphasis on it.  His appearance is always neat and clean.  His oral hygiene is also very clean because the Prophet encouraged the use of the siwak (tooth-stick from the Arak tree).  However, he does all of this in accordance with the Islamic ideal of moderation; avoiding the extremes of exaggeration and negligence.  God, the Exalted, says:

“Say: Who has forbidden the adornment of God which He has brought forth for His slaves, and the good things of His providing?  Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world.  Thus do We detail Our revelations for people who have knowledge.” (Quran 7:32)

In addition to taking care of his physical self, a Muslim also takes care of his mental self.  This is done by keeping away from drugs and stimulants.  He also does not forget to exercise regularly to maintain his physical fitness because there is a direct relationship between the physical health and mental health.  He also takes care of his mind by pursuing beneficial knowledge; religious and secular.  God says:

“And say: My Lord!  Increase me in knowledge.” (Quran 20:114)

A Muslim also pays as much attention to his spiritual development as to his physical and intellectual development.  He does so in a precisely balanced fashion which does not concentrate on one aspect to the detriment of others.  For this reason, the life of a Muslim revolves around the worship and remembrance of God; five daily prayers, fasting the month of Ramadan, etc.

His Attitude Towards People

With his parents, the Muslim is an example of sincere obedience and love.  He treats them with kindness and respect, infinite compassion, utter politeness and deep gratitude.  He recognizes their status and knows his duties towards them through God’s command.  God says:

“Worship God and do not ascribe any partner to Him and (show) kindness to the parents.” (Quran 4:36)

With his wife, the Muslim exemplifies good and kind treatment, intelligent handling, deep understanding of the nature and psychology of women, and proper fulfillment of his responsibilities and duties.

With his children, the Muslim is a parent who understands his great responsibility towards them.  He pays attention to anything that may influence their Islamic development and give them a proper education.  This is so that they may become active and constructive elements in the society, and be a source of goodness for their parents and community. 

With his relatives, the Muslim maintains the ties of kinship and knows his duties towards them.  He understands the high status given to relatives in Islam, which makes him keep in touch with them, no matter what the circumstances.

With his neighbors, the Muslim illustrates good treatment and consideration of others’ feelings and sensitivities.  He puts up with their mistreatment and turns a blind eye to his neighbor’s faults while taking care not to commit any such errors himself.

A Muslim’s relationship with his brothers and friends is the best and purest of relationships because it is based upon loving for the sake of God.  He is loving towards them and not cold-hearted.  He is loyal to them and does not betray them.  He is sincere and does not cheat them.  He is tolerant and forgiving.  He is also generous and supplicates for their happiness and well being.

In his social relationships with all people, the Muslim is well-mannered, civil, noble, and characterized by the attitudes which Islam encourages.  Some of these characteristics are: not being envious of others, fulfils his promises, modesty, patience, avoiding slanders and obscenities, not interfering in that which does not concern him, refraining from gossiping, and avoiding stirring up trouble.

These are the qualities and attitudes that every Muslim strives to make as part of their character and personality.  For this reason, a society that has residents with such characteristics is one that will enjoy true happiness and peace. - islamreligion.com

Work and Wealth

 

Western tradition regards work and labor as a cost incurred by those who want to consume the goods thus made available to them.  The natural condition of mankind is considered to be one in which the earth will not satisfy human needs except when human beings work to make it do so.  It is neither a logical nor an inevitable corollary of this view that less work is preferable to more.  Even in this tradition, it is logically possible that some work is much more agreeable than others, and perhaps so much so that some work ceases to be a cost incurred in satisfying wants.  It is, however, usual for this point to be ignored, particularly since an assumption common to economists from the nineteenth century onwards - and most explicit in the ideas of utilitarianism - is that efficiency and disagreeableness increase together, and that paid labor cannot be expected to offer much intrinsic satisfaction.

The concept of work in Islam (called ‘amal) is far broader and has different characteristics and objectives than that understood in the Western economic tradition.  In Islam, work ethic is defined by the Quran itself, which mentions the word ‘amal in 360 verses.  A closely related concept of fi’l (also translated as work) is mentioned in an additional 109 verses.  All these verses stress the need for work and action by human beings.  It is based on this emphasis on work that Islam is considered as the ideology of practice and the practice of ideology, a religion of action, and "the par axis of the believers."[1]  The Quran considers idleness - or squandering of time in pursuit of unproductive and non-beneficial work - as the manifestation of lack of faith and of unbelief.[2]  Man is called upon to utilize "time" in pursuit of work by declaring that God has made the day as means of seeking sustenance.  A person who through hard work seeks God’s "bounty" - which includes all appropriate means of earning one’s livelihood - is most highly praised.  All able-bodied persons are exhorted to work in order to earn their living.  No one who is physically and mentally able is allowed to become a liability on one’s family or the state through idleness.  The work which everyone is required to perform must be "good" or "beneficial" (al-’amal al-salih), but no work is considered as inconsequential in terms of its rewards or punishments in this world and in the next.  One will have to reap whatever rewards or retributions are done as a result of his work. (Quran 99:6-8).

Work, therefore, is regarded not only as a right but a duty and an obligation.  Islam extends to the individual the right to choose the type of work he desires, but along with this freedom comes the obligation to consider the needs of the society as well as the selection of the type of work permitted by the Shariah.

Since all class distinctions are negated by Islam, no line of work permissible by the Shariah is considered demeaning by Islam, which countenances only diversification on the basis of natural talents, skills and technology, or personal inclinations.  Based on its concepts of justice and contracts, Islam makes it an obligation for the worker to perform the tasks which he has contracted to the best of his ability, but since individuals are endowed with different abilities and talents, their productivities will differ.  Justice, however, demands that return to work of every individual must be commensurate with his productivity.

While Islam, in no uncertain terms, is against idleness and socially unproductive work, it maintains that those who are physically or mentally unable to work still retain a right to what the society produces.[3]  This conclusion is based on the property-rights principle of invariant claim to ownership which maintains that all human beings have a right in the resources which God has provided for mankind.  Since the source of physical and mental abilities of human beings, due to which some members of the society are able to possess more than others, is also God, the right of ownership of those less able to the original resources remains valid; just as God’s original right of ownership of resources is not negated when they, along with the creative labor of individuals, are transformed into products, property and wealth.

Earlier, it was mentioned that laboring and owning are central to the Islamic concept of property rights.  Islam encourages man to utilize, to the fullest possible sense, all the resources that God has created and entrusted to man for his use responsibly.  Non-utilization of these resources for his benefit and for that of the society is tantamount to ungratefulness to God’s provision of these resources as is irresponsibility and extravagance.  Wealth is considered an important means by which man can pave the way for the attainment of his ultimate objective.  Islam refers to wealth as "good", an object of delight and pleasure, and a support for the community.[4]  Conversely, involuntary poverty is considered as undesirable.  This particular conception of wealth, however, is qualified in terms of earning, possession and disposition of wealth.

The earning of wealth is qualified through the emphasis on the fact that wealth is only a means for the achievement of man’s ultimate objective and not an end in itself.  It must be earned through "good", "productive" and "beneficial" work.  This type of work is specified by the Shariah which defines the methods of earning wealth lawfully, not only are lawful methods of earning wealth specified, but also the types of economic activity which are prohibited are outlined.  The Shariah specifies non-permissible professions and trade and economic activity which may lead to unlawfully acquired wealth.  Even within each profession, the Shariah specifies proper and improper practices.  Unlawfully acquired or accumulated wealth for its own sake is condemned as "corruption" and retrogression to the basis of all human negative qualities, i.e., greed.

Islam considers wealth as the life-blood of the community which must be constantly in circulation; therefore, its possession excludes the right of hoarding (Quran 9:34-35).  The implication is that lawfully earned wealth must be invested within the community to improve its economic well-being.  Investing wealth is not only measured by the monetary gain associated with it, but also by the benefit which accrues to the society.  The needs of the society, therefore, must be a consideration for the owner of wealth.

Disposition of wealth is subjected to the rules of the Shariah as well.  The first and foremost among these rules is the recognition of the rights of others in this wealth, resulting from the principle of invariant claim to ownership.[5]  Also among these rules are the levies whose amounts are specified and those levies whose amounts are left to the determination by the wealth owner.  All these levies fall due when wealth exceeds a specific minimum amount called nisab.  After these obligations are met, the remainder of wealth belongs to the owner but must be used in accordance with the rules of the Shariah.  Among these are rules which forbid extravagance, opulence, waste or general abuse of wealth.[6]  It cannot be used to harm others or to acquire political powers to corrupt the polity.

While Islam considers lawfully acquired wealth as subject to the protection of the Shariah, it regards the wealth owner as a trustee who holds his wealth as a trust on behalf of God and the community.  Hence, his inability to use his wealth properly provides the basis for the forfeiture of his right to his wealth.  Extravagance, waste and general abuse of wealth is the basis upon which the community can consider him a "safih", a person of weak understanding and one in possession of "weak intellect"; and a person who along with his own financial and moral loss is damaging the interest of the community.  There is a principle (hajr) according to which such a person’s wealth is made the ward of the community, or it’s legitimate representatives, which may limit his right to use only a part of his property to meet his basic needs (Quran 4:5).  That wealth, therefore, is considered "good" and a "support" for the community in attainment, possession, and disposition of which all rules of the Shariah are observed.

- islamreligion.com

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Footnotes:

[1]Esposito, John, L. (ed.), (1980), Islam and Development, Syracuse University Press.

[2]Al-Tahawi, Ibrahim, (1974) Al-Iqtisad Al-Islami, Majma’ Al-Buhuth al-Islamiyah.

[3]Quran 2:110, 2:254; 9:60; 73:20; 51:19; 17:26; 17:29; 9:34-36; and 51:19.

[4]Quran 29:61; 14:32; 16:14; 45:13; 22:36-37; 2:180 and 215; 62:10; 73:20; 16:6; 17:70; and 7:32.

[5]Al-Liban (1967).

[6]Quran 2:190; 2:195; 9:34.

A Brief History of Islam : The Conquest of Mecca

 

The Constitution of Medina - under which the clans accepting Muhammad as the Prophet of God formed an alliance, or federation - dates from this period.  It showed that the political consciousness of the Muslim community had reached an important point; its members defined themselves as a community separate from all others.  The Constitution also defined the role of non-Muslims in the community.  Jews, for example, were part of the community; they were dhimmis, that is, protected people, as long as they conformed to its laws.  This established a precedent for the treatment of subject peoples during the later conquests.  Christians and Jews, upon payment of a nominal tax, were allowed religious freedom and, while maintaining their status as non-Muslims, were associate members of the Muslim state.  This status did not apply to polytheists, who could not be tolerated within a community that worshipped the One God.

Ibn Ishaq, one of the earliest biographers of the Prophet, says it was at about this time that Muhammad sent letters to the rulers of the earth - the King of Persia, the Emperor of Byzantium, the Negus of Abyssinia, and the Governor of Egypt among others - inviting them to submit to Islam.  Nothing more fully illustrates the confidence of the small community, as its military power, despite the battle of the Trench, was still negligible.  But its confidence was not misplaced.  Muhammad so effectively built up a series of alliances among the tribes that, by 628, he and fifteen hundred followers were able to demand access to the Kaaba.  This was a milestone in the history of the Muslims.  Just a short time before, Muhammad left the city of his birth to establish an Islamic state in Medina.  Now he was being treated by his former enemies as a leader in his own right.  A year later, in 629, he reentered and, in effect, conquered Mecca, without bloodshed and in a spirit of tolerance, which established an ideal for future conquests.  He also destroyed the idols in the Kaabah, to put an end forever to pagan practices there.  At the same time ‘Amr ibn al-’As, the future conqueror of Egypt, and Khalid ibn al-Walid, the future “Sword of God,” accepted Islam, and swore allegiance to Muhammad.  Their conversion was especially noteworthy because these men had been among Muhammad’s bitterest opponents only a short time before.

In one sense Muhammad’s return to Mecca was the climax of his mission.  In 632, just three years later, he was suddenly taken ill and on June 8 of that year, with his third wife Aisha in attendance, the Messenger of God “died with the heat of noon.”

The death of Muhammad was a profound loss.  To his followers this simple man from Mecca was far more than a beloved friend, far more than a gifted administrator, far more than the revered leader who had forged a new state from clusters of warring tribes.  Muhammad was also the exemplar of the teachings he had brought them from God: the teachings of the Quran, which, for centuries, have guided the thought and action, the faith and conduct, of innumerable men and women, and which ushered in a distinctive era in the history of mankind.  His death, nevertheless, had little effect on the dynamic society he had created in Arabia, and no effect at all on his central mission: to transmit the Quran to the world.  As Abu Bakr put it: “Whoever worshipped Muhammad, let him know that Muhammad is dead, but whoever worshipped God, let him know that God lives and dies not.” - islamreligion.com

The Journey into the Hereafter : The Believer and Paradise

 

Paradise

The believers will be ushered on towards the grand eight gates of Paradise.  There, they will receive a joyous angelic reception and be congratulated on account of their safe arrival and salvation from Hell.

"But those who feared their Lord will be driven to Paradise in groups until, when they reach it while its gates have been opened and its keepers say, ‘Peace be upon you; you have become pure; so enter it to abide eternally therein." (Quran 39:73)

(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction!  Come back to your Lord, Well-pleased and well-pleasing unto Him!  Enter you then among My honored slaves.  Enter you My Paradise!" (Quran 89:27-30)

The best of the Muslims will enter Paradise first.  The most righteous of them will ascend to the highest levels.[1]

"But whoever comes to God as a believer (in His Oneness, etc.) and has done righteous good deeds; for such are the high ranks (in the Hereafter)." (Quran 20:75)

"And the foremost 'in faith' will be the foremost 'in Paradise'. They are the ones nearest 'to God', in the Gardens of Bliss." (Quran 56:10-12)

The Quranic description of Paradise gives us a vision of just what a fantastic place it is.  An eternal home that will fulfill all our wholesome desires, seduce all our senses, grant us everything we could possibly want and much more besides.  God describes His Paradise as having earth made of is fine musk powder,[2]  soil of saffron,[3]  bricks of gold and silver, and pebbles of pearls and rubies.  Beneath the gardens of Paradise are flowing rivers of sparkling water, sweet milk, clear honey, and non-intoxicating wine.  The tents on their banks are domes of hollow pearls.[4]  The whole space is filled with sparkling light, sweet-smelling plants and fragrances that can be savored from afar.[5]  There are lofty palaces, huge mansions, grapevines, date palms, pomegranate trees,[6]  lotus and acacia trees whose trunks of made of gold.[7]  Ripe, abundant fruit of all kinds: berries, citrus, drupes, grapes, melons, pomes; all kinds of fruit, tropical and exotic; anything the faithful could possibly desire!

"…And therein is whatever each soul desires and delights the eyes..." (Quran 43:71)

Each believer will have a most beautiful, pious and pure spouse, wearing exquisite clothing; And there will be so much more in a new world of eternal, radiant joy.

"And no soul knows what has been hidden for them of comfort for eyes [i.e. satisfaction] as reward for what they used to do." (Quran 32:17)

As well as physical delights, Paradise will also give its residents a state of emotional and psychological bliss, as the Prophet said:

"Whoever enters Paradise is blessed with a life of joy; he will never feel miserable, his clothes will never wear out, and his youth shall never fade away.  The people will hear a divine call: ‘I grant you that you will be healthy and never fall sick, you will live and never die, you will be young and never age, you will be joyful and never feel miserable.’" (Saheeh Muslim)

Ultimately, the thing that will most delight the eyes will be the Countenance of God Himself.  For the true believer, to see this blessed vision of God is to have won the ultimate prize.

"[Some] faces, that Day, will be radiant, looking at their Lord." (Quran 75:22-23)

This is the Paradise, the eternal home and final destination of the righteous believer.  May God, Most High, make us worthy of it.

- islamreligion.com

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Footnotes:

[1]Sahih al-Jami.

[2]Saheeh Muslim

[3]Mishkat

[4]Saheeh Al-Bukhari

[5]Sahih al-Jami

[6]Quran 56:27-32

[7]Sahih al-Jami