Part One: SEERAH (Biographical Sketch) CHAPTER

C:\Users\Admin\Dropbox\The Message - Material of Maulana\16. Books and Review\Apa's Books\Life And 82 For instance, the Prophet is reported to have said: “By God, he is not a believer, By God, he is not a believer, By God, he is not a believer.” When asked by the companions, ‘Who is he?’, The Prophet replied, “He whose neighbour is not safe from his mischievous deeds.” (Abu Dawud) The differences between human beings seen as justifications for discrimination resulting in the violation of basic human rights are considered in the Quran as signs of God: “And among His signs is the creation of the heavens and the earth, and the diversity of your tongues and colours. In that surely are signs for those who possess knowledge. (30:22) All the differences of race, community or tribe (49:13) are just for mutual introduction (Ta’aruf) and not for discrimination. The differences of race, community or tribe are not meant for discrimination against one another. They exist rather for the purpose of knowing and appreciating one another. It is astonishing to note that the Quran had declared fifteen hundred years ago the biological unity of human beings, a fact which was scientifically established only during the sixties of the 20th century (Domenique Perri, Building Peace) The fifth chapter of the Quran begins with this proclamation: ‘O mankind, be conscious of your Sustainer, who has created you out of a single living soul and out of it created its mate. And out of the two spread on the earth a multitude of men and women... (4:1) It was the realisation of this biological unity of the whole of mankind that made the Prophet say in his night prayers: “O God, I bear witness that all human beings are brothers.” (Nasai)