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Muhammed: The Greatest Man to walk on Earth

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This article was written to coincide with the annual anniversary of the Prophet Muhammed’s birthday.

I readily admit I tremble a little, with awe and humility,  whenever I write or talk about this extraordinary figure, who is, indeed, the greatest man to walk on earth. Muhammed, may God’s peace and blessing be upon him, was not an incarnation of God, or God on earth, or the second or third person in some polytheistic holy trinity.  Nor was he a quasi-heavenly figure who demanded that his companions and followers deify and worship him in any conceivable manner. Muhammed was none of that.  

After all, Muhammad was the ultimate advocate and champion of pure monotheism or the oneness of God. He strongly rejected and resented any suggestion  that he shared any of God’s attributes  and characters such as  eternality, omnipotence (being all-powerful) and omniscience (being all-knowing).

Nonetheless, the Prophet of Islam was a Quran walking on two legs. He epitomized the Quran, the final Testament  to mankind in his daily life, as described by Aisha, his beloved wife.

 Muhammed  excelled in every sphere, as a husband, as a father, as a teacher, as a leader,  as a judge and  peacemaker. Indeed, if there were such a person as the perfect human-being, Muhammad would be that person. But perfectness belongs to God alone. The prophet said  “All the children of Adam are prone to sin, and the best of sinners are those who repent.”

The Prophet never ever claimed or suggested that he was more than just a human being According to the sira, the meticulously-researched biography of the prophet, a man came up to the prophet, trembling in awe of  his aura of venerability.  The Prophet told him: “take it easy, I am not a king, I’m the son of a (simple) woman who used to eat Qadid (dried, salted sliced meat).  

In Sura 7 (Aaraf), verse 188, Allah instructed His Prophet to stress  to the  people that he was but a man chosen by God as a warner as well as bringer of good tidings.


Say (O Muhammad): “I possess no power of benefit or harm to myself except as Allah wills. If I had the knowledge of the (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”

Read also: “Do Not Waste Water Even If You Were At A Running Stream” Prophet Muhammad

Ultimate paragon of virtue, justice and morality

When  the American astrophysicist, Michale Hart, author of   A Ranking of the Most Influential Persons in History,  was asked why he ranked the Prophet of Islam as the greatest man in history, he simply pointed out that the Prophet  was “supremely successful” in both the religious and secular realms, being responsible for both the foundation of Islam as well as  the subsequent  growth and phenomenal expansion of the monotheistic faith whose followers now exceed two billion human beings. Hart pointed out that while numerous other great persons excelled in one sphere, Muhammed excelled in every sphere.

Muhammed is greater than all the words.

There is absolutely no doubt that Muhammed is greater than all words.  I  understand that counting Muhammed’s virtues, merits and values would take so much time and space. However, I do also  realize that counting a great man’s virtues would be inappropriate for him if  his virtues were beyond counting.

None the less, the holy Prophet of Islam, the final messenger of the Creator to mankind, must always be present in our daily life, as his pure and immaculate Sunna must be our ultimate guide  to happiness, prosperity and salvation in this World and the real after

In Sura a-Ahzab, V.21, we read:

 “Verily, in the messenger of God you have a good example for him who looks unto Allah and the Last Day, and remembers God much.”

Indeed, by following the Sunna of Muhammed in all walks of life, we don’t benefit the Prophet, for he doesn’t need our  benefits, praise and good deeds; It is we who ultimately benefit from following the Sunna of the messenger of God .

The lofty values of morality

Soon after the Prophet received his call, he stood up at the center of Mecca and declared: “I  have been sent by God to uphold and complete the sublime ideals of morality ( Makaremul Akhlaq).”

Indeed, from the very inception of the Muhammedan call,  morality and moral values  always  loomed large in the message of Islam. The following are some examples of the   prophet’s sayings on  morality:

 The Prophet said ” Pay the deposit (trust) to him who deposited it with you, and do not betray him who betrayed you.”

He also said : “you will not win the hearts of men with your money, But you can win their hearts with your kindness and virtuous behavior.”   

On the subject of cheating, the Prophet said “whoever cheats, is not one of us.” As to lying, he said ” a Muslim must not lie”

Moreover, he said: give a laborer his wages before his sweat dries up”

Furthermore, the holy prophet said “The best of you is one who is best to his family (wife) and I am the best of you to my family.

Finally, as the prophet was dying, he said: “I strongly urge you to observe ordained prayers and to be kind and behave well toward your women.’

The Muhammedan message on justice, peace and racism

Islam is extremely sensitive to the issue of justice, even in adverse situations, such as the time of war. Islam teaches that peace can only be as the result of true justice. Justice comes before peace.

In fact, justice in all its forms is a central feature in the religion of Islam. Just consider the following verse:

O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do. Sura 4-v..135

Can we find such a verse in any religious scriptures other than the Quran?

On the subject of peace, the prophet reportedly said.

“By Allah, you will not enter paradise until you believe, and you will not believe until you love each other. Shall I tell you of something which if you do, you will love each other? Foster peace amongst yourselves.”

Finally, the religion of Islam condemns in the strongest terms  all forms of racism, including tribalism, chauvinism, parochial nationalism and fanaticism to family or country, calling it “filthy”

In the Holy Quran, in Sura al Hujorat, there is a popular verse which can and probably should be adopted as an international charter for human  brotherhood and solidarity:

O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of God is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). Al-Hujorat, v. 13

I have no doubt in my mind that should humanity adopt  at least some of Islam’s teachings on world peace, international cooperation, combatting racism, oppression and aggression, our world would be a true paradise on earth.  But who would listen?

Muslims, too, should follow the path of Muhammed, honestly and sincerely, in order to overcome their many crises and problems, including political tyranny, poverty, and disunity. Remember, Allah does not change the conditions of a people unless they change what is in themselves.

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Militias, Fragmentation, and Escalation Across Palestinian Territories

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When Israel and the United States launched a full-scale military assault against Iran, international attention shifted instantly toward the possibility of a wider Middle Eastern War. The blockage of the Strait of Hormuz, the reluctance of the US and Israel to completely obliterate Iran and wipe out their leadership, are not just threats to the Middle East but to the entire world.

Currently, headlines are focusing on missiles, regional alliances, and the risk of escalation between powerful adversaries. On the other hand, the situation across the Palestinian territories did not pause. Instead, a series of heinous developments inside Gaza and the occupied West Bank reveal that the genocide is entering a new and increasingly complex phase.

Some of the recent trends reshaping the reality across Palestinian territories include the rise of militias, fragmentation inside the Gaza Strip, and intensified violence across the West Bank.

Together, these developments suggest that the genocide is evolving into a more layered and unpredictable struggle.

The Emergence of Israeli-Backed Militias in Gaza

One of the most striking developments in recent weeks is the rise of armed Palestinian factions operating inside Gaza with apparent coordination with Israeli forces.

In this context, several groups have begun carrying out operations targeting Hamas members and infrastructure within areas of Gaza under Israeli military control.

Among the groups identified are organizations known as the Popular Army, including Northern Forces and the Free Homeland Forces, which are believed to be connected to a broader network sometimes referred to as the Popular Forces.

Moreover, these militias have carried out activities in Gaza, including:

  • Raids on different locations
  • Abductions of civilians
  • Intelligence gathering operations for Israel

Their presence introduces a new dimension to the conflict. For years, the main dynamic inside Gaza has centered on the confrontation between Israeli forces and Hamas. The appearance of armed Palestinian factions aligned against Hamas complicates that structure and adds the possibility of internal fragmentation.

Security analysts warn that such developments can significantly reshape power dynamics within genocidal zones, bringing further instability and chaos.

Fragmentation of Governance Inside Gaza

The prolonged genocide and the destruction of infrastructure across the enclave have weakened administrative structures and complicated governance.

Several factors now contribute to the fragmentation of authority:

  • The continued presence of Israeli military operations in Gaza
  • The emergence of new armed factions operating independently
  • The erosion of centralized administrative control due to the scale of genocide

The introduction of additional militias may further complicate efforts to establish political stability in the territory. In many genocidal zones, the proliferation of armed groups often leads to competing spheres of influence and weakened governance structures.

Ultimately, this fragmentation could make future political settlements even more difficult, as multiple actors compete for influence within the territory.

Escalation in the West Bank

The West Bank is not immune to the genocidal activities of Israel. While Gaza and Iran remain at the center of international attention, the occupied West Bank has also experienced a dramatic increase in violence since the Gaza genocide began.

According to figures cited by Palestinian authorities and international observers, more than 1,000 Palestinians have been killed in the West Bank since the beginning of the Gaza genocide.

The violence has taken several forms, such as Israeli military raids in Palestinian towns and refugee camps, armed confrontations between Palestinian militants and Israeli forces, and attacks by Israeli settlers on Palestinian communities.

In recent months, numerous Palestinian villages have reported raids in which homes were damaged, vehicles burned, and farmland destroyed. Some incidents have also led to the displacement of families from rural areas.

Settler Violence and Community Displacement

Settler violence has become one of the most significant sources of instability in the West Bank.

There is a growing number of incidents involving attacks on Palestinian property and agricultural land.

These incidents include:

  • Destruction of olive groves and crops
  • Arson attacks targeting homes and vehicles
  • Confrontations between settlers and residents

The consequences extend beyond the immediate damage. In some cases, Palestinian families have left villages after repeated attacks, contributing to gradual displacement in certain rural areas.

Gaza in the Context of a Wider Regional Conflict

The US, Israel–Iran confrontation has transformed the regional geopolitical landscape dramatically. Military tensions between these countries have raised fears of a broader Middle Eastern war involving multiple actors.

However, the conflict within Palestinian territories continues to evolve largely independent of the regional headlines. The recent closure of the Rafah border has triggered panic buying. Resultantly, the prices of food have skyrocketed. Moreover, the shortage of cooking gas triggered by Israel has also worsened living conditions.

Moreover, the emergence of militias, fragmentation of governance, and escalating violence suggest that the genocide is entering a phase of more destruction. Despite several calls by the United Nations to allow humanitarian aid into Gaza, the world is not paying heed to the innocent lives trying to survive each second there.

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The New Islamophobia: From Al-Quds Day Ban to America’s Anti-Muslim Surge

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The world has witnessed Islamophobia in different intensities, especially during the last two decades. However, in recent years, especially after the genocide in Gaza and the US-Israel versus Iran war, it has moved from the margins of public debate to the center of social and political discussions in Western societies. Recent research data shows hostilities toward Muslim communities have reached unusual levels, both in Europe and the United States.

Recently, two significant decisions brought this issue into sharper focus. One is the decision to restrict London’s annual Al-Quds Day march, and the second is the record surge in anti-Muslim complaints reported across the United States. Both of these events highlight a broader trend that is affecting Muslims globally.

The Al-Quds Day Debate in London

Since 1979, Al-Quds Day has been observed internationally to demonstrate solidarity with Palestinians. It also serves as a platform for discussing Middle Eastern political issues. Specifically in London, the annual march has taken place for decades, drawing activists, community organizations, and political groups.

However, this year, authorities moved to prevent the traditional procession, citing concerns over public safety and rising geopolitical tensions. Officials argued that large demonstrations related to the Middle East could create security challenges, particularly at a time when international conflicts were intensifying.

The decision immediately sparked debate across the United Kingdom. Supporters of the restrictions argued that authorities must prioritize public safety and prevent potential unrest. On the other hand, numerous people, including many civil liberties groups, questioned whether banning such demonstrations risked limiting legitimate political expression.

Regardless of the political positions surrounding the decision, the controversy reflects a larger question facing Western societies. How to balance public security concerns with the rights of communities to express political solidarity and participate in democratic debate.

Islamophobia in the United Kingdom

Stats from the United Kingdom show that anti-Muslim hostility remains one of the most significant forms of religious discrimination in the country.

According to credible estimates, roughly 4,500 Islamophobic incidents were recorded in a recent year, ranging from verbal abuse and online harassment to physical attacks and vandalism targeting mosques.

Official government crime statistics reveal a similar trend. Muslims make up around 5 percent of the population of England and Wales, yet they account for close to half of all victims of religious hate crimes recorded by police.

Many incidents involve everyday harassment in public spaces or online platforms. Others include damage to religious buildings or threatening messages directed at Muslim institutions.

Community leaders often point out that such incidents can have wider social consequences. Fear of harassment can discourage individuals from fully participating in public life, from attending religious services to engaging in civic activism.

A Record Surge of Complaints in the United States

On the other hand, similar concerns are emerging over the Atlantic. The Council on American-Islamic Relations (CAIR), which is the largest Muslim civil rights organization in the United States, reported 8,683 complaints of anti-Muslim discrimination or harassment in 2025. According to the organization, this represents the highest number of complaints recorded since it began collecting data in 1996.

These complaints cover a wide range of situations, including the following:

  • Workplace discrimination
  • Immigration-related harassment
  • Online threats and intimidation
  • Discrimination in education and housing

But such figures often represent only a portion of actual incidents, since many victims choose not to report harassment.

Researchers studying patterns of discrimination have found that spikes in anti-Muslim hostility frequently occur during periods of heightened geopolitical tension involving Muslim-majority regions. Moreover, political rhetoric, media narratives, and international crises can all shape how minority communities are perceived domestically.

Universities and the Politics of Protest

Many educational institutions, like universities, have increasingly become a focal point in debates over political expression related to the Middle East.

Student demonstrations, particularly those connected to the Gaza genocide, have appeared on campuses across Europe and North America. Several universities have responded by imposing restrictions on certain protest activities or relocating demonstrations to designated areas. In some cases, police have been called to disperse encampments or enforce campus rules.

These situations have sparked broader discussions about academic freedom and the role universities play as spaces for political debate.

Media Narratives and Public Perception

Another factor shaping the conversation around Islamophobia is the role of media representation. Academic studies examining media coverage in Western countries have found that Muslims are often disproportionately associated with security issues, extremism, or geopolitical conflict in news reporting. Ultimately, such framing can influence public perceptions and reinforce stereotypes.

At the same time, Muslim communities in Europe and North America are diverse, encompassing millions of citizens and residents engaged in every sector of society, from medicine and education to business, public service, and the arts.

Understanding this diversity is a crucial step in addressing misconceptions that sometimes contribute to social tensions.

Addressing the Challenge

“Every life is equal, and every human deserves respect.”

Governments and civil society organizations across Western countries have increasingly acknowledged the need to confront anti-Muslim discrimination.

When it comes to the United Kingdom, policymakers have discussed establishing clearer definitions of anti-Muslim hatred and improving the monitoring of hate crimes. On the other hand, in the United States, advocacy groups continue to push for stronger legal protections and better reporting mechanisms.

Moreover, educational initiatives, interfaith programs, and community partnerships should also be promoted for a peaceful community.

In a nutshell, ensuring democratic societies remain inclusive and respectful of religious diversity is the way forward for a peaceful and prosperous future.

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Gaza on the Brink Again: How the Rafah Border Closure Is Pushing 2 Million People Toward Extreme Hunger

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Source: Reuters

Although the world is more focused on the ongoing Israel-Iran War, a lot of severe genocidal acts are underway as a backdrop in Gaza. The 2.2 million people who are living in the Gaza Strip in abysmal conditions are just surviving, day after day.

Amidst the war, Israel again closed the Rafah border crossing after it was reopened just a month ago. It is undoubtedly a heinous attack on the innocent civilians of Gaza. Gaza’s only direct gateway to Egypt has once again pushed the enclave toward a severe humanitarian catastrophe.

Israel was allowing just a limited number of aid supplies into Gaza before the Rafah closure, but this genocidal act has completely stopped every humanitarian effort. As a result, the crisis of food shortages, medical collapse, and worsening hunger is getting extreme.

Rafah Crossing: Gaza’s Last Remaining Humanitarian Lifeline

The Rafah crossing has long been Gaza’s most critical humanitarian corridor. Unlike other crossings that are controlled by Israel, Rafah connects Gaza directly to Egypt and the wider Muslim world.

The Rafah crossing serves through:

  • Entry of humanitarian aid, including food, medicine, and fuel
  • Evacuation of wounded and critically ill patients
  • Entry of doctors, journalists, and international humanitarian workers

Gaza’s population is heavily dependent on imported supplies. The enclave produces less than 20% of the food it consumes, making border access essential for survival.

Before the latest closure, aid agencies estimated that 500 to 600 humanitarian aid trucks per day were needed to meet Gaza’s basic needs. In reality, only a fraction of that number has been able to enter.

Ultimately, when Rafah shuts down, Gaza’s already fragile humanitarian system quickly begins to collapse.

Gaza’s Growing Hunger Crisis

Food insecurity in Gaza has reached alarming levels.

The United Nations has warned that hundreds of thousands of people are now facing severe hunger, and food insecurity is reaching its highest levels. Humanitarian agencies report that many families have already reduced their daily meals to one per day or less.

Key indicators illustrating the scale of the crisis are as follows:

  • Over 80% of Gaza’s population relies on humanitarian food aid
  • Nearly a million Palestinians face catastrophic food insecurity
  • Food prices in local markets have surged dramatically due to shortages

Basic staples such as flour, rice, cooking oil, and sugar are becoming increasingly difficult to find. When supplies do appear in markets, prices are often far beyond what ordinary families can afford.

But now, as the aid is completely blocked, the survival of these families is uncertain.

Hospitals on the Edge of Collapse

Before the Rafah closure, critical patients were admitted to Egypt’s hospitals for better medical care. However, since its abrupt closure, medical officials warn that hospitals – a few remaining ones – across the territory are facing critical shortages of medicine, surgical equipment, and fuel needed to power generators.

Key health statistics revealing the severity of the situation are as follows:

  • More than half of Gaza’s hospitals are no longer operational.
  • Thousands of patients require urgent evacuation for treatment abroad.
  • Fuel shortages threaten intensive care units and dialysis centers.

Doctors report that shortages of antibiotics, anesthesia, and surgical materials are forcing hospitals to delay or cancel life-saving procedures.

Moreover, Electricity is another point of contention. Gaza’s power grid has been heavily damaged, meaning hospitals rely almost entirely on diesel generators. Without regular fuel deliveries, critical medical services could stop altogether.

The Role of the Regional Escalation

The latest humanitarian crisis in Gaza is unfolding against the backdrop of a wider regional confrontation involving Israel, the United States, and Iran.

Military tensions between these countries have intensified dramatically, raising fears of a broader Middle Eastern war. As security concerns rise, Israel has tightened its illegal control over Gaza’s borders, including restrictions affecting humanitarian aid routes.

In practice, these security measures primarily impact civilians living in Gaza, who are already struggling with displacement, economic collapse, and widespread destruction of infrastructure.

The result is that Palestinians in Gaza are once again paying the highest price for geopolitical conflicts that extend far beyond their territory.

The Genocide and Growing Global Criticism

The entire world is appalled by the scale of genocide and devastation in Gaza by Israel, with the unravelling support of the US.

The International Court of Justice, the United Nations, and other international organizations have declared it a genocide.

Critics argue that the widespread destruction of civilian infrastructure, mass displacement, and restrictions on food and aid amount to a form of collective punishment prohibited under international humanitarian law.

At the same time, many Western governments continue to provide Israel with political and military support, framing its actions as legitimate self-defense.

For many observers across the Muslim world and the Global South, this response highlights what they see as a profound double standard in the enforcement of international law.

A Population Pushed to the Edge

For Palestinians in Gaza, the closure of Rafah is not simply a political development, but an existential crisis.

Every closed crossing means no aid trucks, medical evacuations, and absolutely no opportunities for relief. Each restriction deepens the humanitarian emergency facing a population already enduring one of the most severe crises in modern history.

With Gaza’s borders sealed and humanitarian access restricted, the enclave’s two million residents remain trapped in a territory where survival increasingly depends on decisions made by distant political and military figures.

This is not so bothersome for the people living outside Palestine, but one must feel the pain that they are living through. How can we survive without food, water, and medical supplies for days and even years? How can we see our children, elders, and women die of hunger, thirst, and bombs? The world must take action before it’s too late!

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