The Prophet as the founder of Islam and the messenger of God's revelation to
mankind is the interpreter par excellence of the Book of God; and his Hadith and
Sunnah, his sayings and actions, are after the Quran, the most important sources
of the Islamic tradition. In order to understand the sig- nificance of the
Prophet it is not sufficient to study, from the outside historical texts
pertaining to his life. One must view him also from within the Islamic point of
view and try to discover the position he occupies in the religious consciousness
of Muslims. When in any Islamic language one says the Prophet, it means
Muhammad—whose name as such is never iterated except that as a courtesy it be
followed by the formula 'Sall' Allahu 'alaihi wa sallam', that is, 'may God's
blessing and salutation be upon him'.
It is even legitimate to say that, in general, when one says the Prophet it
means the prophet of Islam; for although in every religion the founder who is an
aspect of the Universal Intellect, becomes the Aspect, the Word the Incarnation,
nevertheless each founder emphasizes a certain aspect of the Truth and even
typifies that aspect universally. Although there is belief in incarnation in
many religions, when one says the Incarnation it refers to Christ who
personifies this aspect. And although every prophet and saint has experienced
'enlightenment', the Enlightenment refers to the experience of the Buddha which
is the most outstanding and universal embodiment of this experience. In the same
manner the prophet of Islam is the prototype and perfect embodiment of prophecy
and so in a profound sense is the Prophet. In fact in Islam every form of
revelation is envisaged as a prophecy whose complete and total realization is to
be seen in Muhammad—Upon whom be peace. As the Sufi poet Mahmud Shabistari
writes in h is incomparable Gulshan-i raz (the Secret Rose Garden):
The first appearance of prophethood was in Adam,
And its perfection was in the 'Seal of the Prophets'. (Whinfield translation)
It is difficult for a non-Muslim to understand the spiritual significance of the
Prophet and his role as the prototype of the religious and spiritual life,
especially if one comes from a Christian background. Compared to Christ, or to
the Buddha for that matter, the earthly career of the Prophet seems often too
human and too engrossed in the vicissitudes of social, economic and political
activity to serve as a model for the spiritual life. That is why so many people
who write today of the great spiritual guides of humanity are not able to
understand and interpret him sympathetically. It is easier to see the spiritual
radiance of Christ or even medieval saints, Christian or Muslim, than that of
the Prophet; although the Prophet is the supreme saint in Islam without whom
there would have been no sanctity whatsoever.
The reason for this difficulty is that the spiritual nature of the Prophet is
veiled in his human one and his purely spiritual function is hidden in his
duties as the guide of men and the leader of a community. It was the function of
the Prophet to be, not only a spiritual guide, but also the organizer of a new
social order with all that such a function implies. And it is precisely this
aspect of his being that veils his purely spiritual dimension from foreign eyes.
Outsiders have understood his political genius, his power of oratory, his great
statesmanship, but few have understood how he could be the religious and
spiritual guide of men and how his life could be emu- lated by those who aspire
to sanctity. This is particularly true in the modern world in which religion is
separated from other domains of life and most modern men can hardly imagine how
a spiritual being could also be immersed in the most intense political and
social activity.
Actually if the contour of the personality of the Prophet is to be under- stood
he should not be compared to Christ or the Buddha whose message was meant
primarily for saintly men and who founded a community based on monastic life
which later became the norm of a whole society. Rather, because of his dual
function as 'king' and 'prophet', as the guide of men in this world and the
hereafter, the Prophet should be compared to the prophet-kings of the Old
Testament, to David and Solomon, and especially to Abraham himself. Or to cite
once again an example outside the Abrahamic tradition, the spiritual type of the
Prophet should be compared in Hinduism, to Rama and Krishna, who although in a
completely different traditional climate, were avataras and at the same time
kings and house- holders who participated in social life with all that such
activity implies as recorded in the Mahabharata and the Ramayana.
This type of figure who is at once a spiritual being and a leader of men has
always been, relatively speaking, rare in the Christian West, especially in
modern times. Political life has become so divorced from spiritual principles
that to many people such a function itself appears as an impossibility in proof
of which Westerners often point to the purely spiritual life of Christ who said,
'My Kingdom is not of this world.' And even historically the Occident has not
witnessed many figures of this type unless one considers the Templars and in
another context such devout kings as Charlemagne and St. Louis. The figure of
the Prophet is thus difficult for many Occidentals to understand and this
misconception to which often bad intention has been added is responsible for the
nearly total ignorance of his spiritual nature in most works written about him
in Western languages of which the number is legion. One could in fact say that
of the major elements of Islam the real significance of the Prophet is the least
understood to non Muslims and especialiy to Occidentals.
The Prophet did participate in social life in its fullest sense. He married, had
a household, was a father and moreover he was ruler and judge and had also to
fight many wars in which he underwent painful ordeals. He had to undergo many
hardships and experience all the difficulties which human life especially that
of the founder of a new state and society, implies. But with- in all these
activities his heart rested in contentment with the Divine, and he continued
inwardly to repose in the Divine Peace. In fact his participation in social and
political life was precisely to integrate this domain into a spiritual centre.
The Prophet entertained no political or worldly ambition whatsoever. He was by
nature a contemplative. Before being chosen as prophet he did not like to
frequent social gatherings and activities. He led a caravan from Mecca to Syria
passing through the majestic silence of the desert whose very 'infinity' induces
man towards contemplation. He often spent long periods in the cave of Hira' in
solitude and meditation. He did not believe himself to be by nature a man of the
world or one who was naturally inclined to seek political power among the
Quraysh or social eminence in Meccan society although he came from the noblest
family. It was in fact very painful and difficult for him to accept the burden
of prophecy which implied the founding of not only a new religion but also a new
social and political order. All the traditional sources, which alone matter in
this case testify to the great hardship the Prophet underwent by being chosen to
participate in the active life in its most acute form. Modern studies on the
life of the Prophet which depict him as a man who enjoyed fighting wars are
totally untrue and in fact a reversal of the real personality of the Prophet.
Immediately after the reception of the first revelation the Prophet confessed to
his wife, Khadijah, how difficult it was for him to accept the burden of
prophecy and how fearful he was of all that such a mission implied.
Likewise, with the marriages of the Prophet, they are not at all signs of his
lenience vis-a-vis the flesh. During the period of youth when the passions are
most strong the Prophet lived with only one wife who was much older than he and
also underwent long periods of abstinence. And as a prophet many of his
marriages were political ones which, in the prevalent social structure of
Arabia, guaranteed the consolidation of the newly founded Muslim
community.Multiple marriage, for him, as is true of Islam in general, was not so
much enjoyment as responsibility and a means of integration of the newly founded
society. Besides, in Islam the whole problem of sexuality appears in a different
light from that in Christianity and should not be judged by the same standards.
The multiple marriages of the Prophet, far from pointing to his weakness towards
'the flesh' symbolize his patriarchal nature and his function, not as a saint
who withdraws from the world, but as one who sanctifies the very life of the
world by living in it and accepting it with the aim of integrating it into a
higher order of reality.
The Prophet has also often been criticized by modern Western authors for being
cruel and for having treated men harshly. Such a charge is again absurd because
critics of this kind have forgotten that either a religion leaves the world
aside, as Christ did, or integrates the world, in which case it must deal with
such questions as war, retribution, justice, etc. When Charlemagne or some other
Christian king thrust a sword into the breast of a heathen soldier he was, from
the individual point of view, being cruel to that soldier. But on the universal
plane this was a necessity for the preservation of a Christian civilization
which had to defend its borders or perish. The same holds true for a Buddhist
king or ruler, or for that matter any religious authority which seeks to
integrate human society.
The Prophet exercised the utmost kindness possible and was harsh only with
traitors. Now, a traitor against a newly founded religious community, which God
has willed and whose existence is a mercy from heaven for mankind, is a traitor
against the Truth itself. The harshness of the Prophet in such cases is an
expression of Divine Justice. One cannot accuse God of being cruel because men
die, or because there is illness and ugliness in the world. Every construction
implies a previous destruction, a clearing of grounds for the appearance of a
new form. This holds true not only in case of a physical structure but also in
case of a new revelation which must clear the ground if it is to be a new social
and political order as well as a purely reiigious one. What appears to some as
the cruelty of the Prophet towards men is precisely this aspect of his function
as the instrument of God for the establishment of a new world order whose
homeland in Arabia was to be pure of any paganism and polytheism which if
present would pollute the very source of this new fountain of life. As to what
concerned his own person, the Prophet was always the epitome of kindness and
generosity.
Nowhere is the nobility and generosity of the Prophet better exemplified than in
his triumphant entry into Mecca, which in a sense highlights his earthly career.
There, at a moment when the very people who had caused untold hardships and
trials for the Prophet were completely subdued by him, instead of thinking of
vengeance, which was certainly his due, he forgave them. One must study closely
the almost unimaginable obstacles placed before the Prophet by these same
people, of the immense suffering he had undergone because of them, to realize
what degree of generosity this act of the Prophet implies. It is not actually
necessary to give an apologetic account of the life of the Prophet, but these
matters need to be answered because the false and often malicious accusations of
this kind made against the founder of Islam in so many modern studies make the
understanding of him by those who rely upon such studies well nigh impossible.
Also the Prophet was not certainly without love and compassion. Many incidents
in his life and sayings recorded in Hadith literature? point to his depth of
love for God which, in conformity with the general perspective of Islam, was
never divorced from the knowledge of Him. For example in a well known Hadith, he
said, 'O Lord, grant to me the love of thee. Grant that I love those that love
thee. Grant that I may do the deed that wins thy love. Make thy love dear to me
more than self, family and wealth.' Such sayings clearly demonstrate the fact
that although the Prophet was in a sense a king or ruler of a community and a
judge and had to deal according to Justice in both capacities, he was at the
same time one whose being was anchored in the love for God. Otherwise, he could
not have been a prophet.
From the Muslim point of view, the Prophet is the symbol of perfection of both
the human person and human society. He is the prototype of the human individual
and the human collectivity. As such he bears certain characteristics in the eye
of traditional Muslims which can only be discovered by studying the traditional
accounts of him. The many Western works on the Prophet, with very few
exceptions, are useless from this point of view no matter how much historical
data they provide for the reader. The same holds true in fact for the new type
of biographies of the Prophet written by modernized Muslims who would like at
all cost to make the Prophet an ordinary man and neglect systematically any
aspect of his being that does not conform to a humanistic and rationalistic
framework they have adopted a priori, mostly as a result of either influence
from or reaction to the modern Western point of view. The profound
characteristics of the Prophet which have guided the Islamic community over the
centuries and have left an indelible mark on the consciousness of the Muslim
cannot be discerned save through the traditional sources and the Hadith, and, of
course, the Quran itself which bears the perfume of the soul of the person
through whom it was revealed.
The universal characteristics of the Prophet are not the same as his daily
actions and day to day life, which can be read about in standard biogra- phies
of the Prophet, and with which we cannot deal here. They are, rather
characteristics which issue forth from his personality as a particular spiritual
prototype.Seen in this light there are essentially three qualities that
characterize the Prophet. First of all the Prophet possessed the quality of
piety in its most universal sense, that quality which attaches man to God The
Prophet was in that sense pious. He had a profound piety which inwardly attached
him to God, that made him place the interest of God before everything else
including himself. Secondly he had a quality of combativeness, of always being
actively engaged in combat against all that negated the Truth and disrupted
harmony. Externally it meant fighting wars, either military, political or social
ones, the war which the Prophet named the 'little holy war' (al-jihad al-asghar).
Inwardly this combativeness meant a continuous war against the carnal soul (nafs),
against all that in man tends towards the negation of God and His Will, the
'great holy war' (al-jihad al-akbar).
It is difficult for modern men to understand the positive symbolism of war
thanks to modern technology which has made war total and its instruments the
very embodiment of what is ugly and evil. Men therefore think that the role of
religion is only in preserving some kind of precarious peace. This, of course,
is true, but not in the superficial sense that is usually meant. If religion is
to be an integral part of life it must try to establish peace in the most
profound sense, namely to establish equilibrium between all the existing forces
that surround man and to overcome all the forces that tend to destroy this
equilibrium. No religion has sought to establish peace in this sense more than
Islam. It is precisely in such a context that war can have a positive meaning as
the activity to establish harmony both inwardly and outwardly and it is in this
sense that Islam has stressed the positive aspect of combativeness.
The Prophet embodies to an eminent degree this perfection of combative virtue.
If one thinks of the Buddha as sitting in a state of contemplation under the
Bo-tree, the Prophet can be imagined as a rider sitting on a steed with the
sword of justice and discrimination drawn in his hand and galloping at full
speed, yet ready to come to an immediate halt before the mountain of Truth. The
Prophet was faced from the beginning of his prophetic mission with the task of
wielding the sword of Truth, of establishing equilibrium and in this arduous
task he had no rest. His rest and repose was in the heart of the holy war
(jihad) itself and he represents this aspect of spirituality in which peace
comes not in passivity but in true activity. Peace belongs to one who is
inwardly at peace with the Will of Heaven and outwardly at war with the forces
of disruption and disequilibrium.
Finally, the Prophet possessed the quality of magnanimity in its fullness. His
soul displayed a grandeur which every devout Muslim feels. He is for the Muslim
nobility and magnanimity personified. This aspect of the Prophet is fully
displayed in his treatment of his companions which, in fact, has been the model
for later ages and which all generations of Muslims have sought to emulate.
To put it another way, which focuses more sharply the personality of the
Prophet, the qualities can be enumerated as strength, nobility and serenity or
inner calm. Strength is outwardly manifested in the little holy war and inwardly
in the great holy war according to the saying of the Prophet who, returning from
one of the early wars, said, 'We have returned from the small jihad to the great
jihad.' It is this great jihad which is of particular spiritual significance as
a war against all those tendencies which pull the soul of man away from the
Centre and Origin and bar him from the grace of heaven.
The nobility or generosity of the Prophet shows itself most of all in charity
towards all men and more generally towards all beings. Of course this virtue is
not central as in Christianity which can be called the religion of charity. But
it is important on the human level and as it concerns the person of the Prophet.
It points to the fact that there was no narrowness or pettiness in the soul of
the Prophet, no limitation in giving of himself to others. A spiritual man is
one who always gives to those around him and does not re- ceive, according to
the saying, 'It is more blessed to give than to receive'. It was characteristic
of the Prophet to have always given till the last moment of his life. He never
asked anything for himself and never sought to receive.
The aspect of serenity, which also characterizes all true expressions of Islam
is essentially the love of truth. It is to put the Truth before everything else.
It is to be impartial, to be logical on the level of discourse, not to let one's
emotions colour and prejudice one's intellectual judgment. It is not to be a
rationalist, but to see the truth of things and to love the Truth above all
else. To love the Truth is to love God who is the Truth, one of His Names being
the Truth (al-haqq).
If one were to compare these qualities of the Prophet, namely, strength,
nobility and serenity, with those of the founders of the other great religions
one would see that they are not necessarily the same because firstly, the
Prophet was not himself the Divine Incarnation and secondly, because each
religion emphasizes a certain aspect of the Truth. One cannot follow and emulate
Christ in the same manner as the Prophet because in Christianity Christ is the
God-man, the Divine Incarnation. One can be absorbed into his nature but he
cannot be copied as the perfection of the human state. One can neither walk on
water nor raise the dead to life. Still, when one thinks of Christianity and
Christ another set of characteristics come to mind, such as divinity,
incarnation, and on another level love, charity and sacrifice. Or when one
thinks of the Buddha and Buddhism it is most of all the ideas of pity for the
whole of creation, enlightenment and illumination and extinction in Nirvana that
stand out.
In Islam, when one thinks of the Prophet who is to be emulated, it is the image
of a strong personality that comes to mind, who is severe with himself and with
the false and the unjust, and charitable towards the world that surrounds him.
On the basis of these two virtues of strength and sobriety on the one hand and
charity and generosity on the other, he is serene extinguished in the Truth. He
is that warrior on horseback who halts before the mountain of Truth, passive
towards the Divine Will, active towards the world, hard and sober towards
himself and kind and generous towards the creatures about him.
These qualities characteristic of the Prophet are contained virtually in the
sound of the second Shahadah, Muhammadun rasul Allah, that is Muhammad is the
Prophet of God, in its Arabic pronunciation, not in its translation into another
language. Here again the symbolism is inextricably connected to the sounds and
forms of the sacred language and cannot be translated. The very sound of the
name Muhammad implies force, a sudden breaking forth of a power which is from
God and is not just human. The word rasul with its elongated second syllable
symbolizes this 'expansion of the chest' {inshirah al-sadr), and a generosity
that flows from the being of the Prophet and which ultimately comes from God. As
for Allah it is, of course, the Truth itself which terminates the formula. The
second Shahadah thus implies by its sound the power, generosity and serenity of
reposing in the Truth characteristic of the Prophet. But this repose in the
Truth is not based on a flight from the world but on a penetration into it in
order to inte- grate and organize it. The spiritual castle in Islam is based on
the firm foundations of harmony within human society and in individual human
life.
In the traditional prayers on the Prophet which all Muslims recite on certain
occasions, God's blessing and salutation are asked for the Prophet who is God's
servant ('abd), His messenger (rasul), and the unlettered Prophet (al-nabi al-ummi).
For example, one well-known version of the formula of benediction upon the
Prophet is as follows:
'Oh, God, bless our Lord Muhammad, Thy servant and Thy Messenger, the unlettered
Prophet, and his family and his companions, and salute them.'
Here again the three epithets with which his name is qualified symbolize his
three basic characteristics which stand out most in the eyes of devout Muslims.
He is first of all an 'abd; but who is an 'abd except one whose will is
surrendered to the will of his master, who is himself poor (faqir) but rich on
account of what his master bestows upon him. As the 'abd of God the Prophet
exemplified in its fullness this spiritual poverty and sobriety which is so
characteristic of Islam. He loved fasting, vigilance, prayer, all of which have
become essential elements in Islamic religious life. As an 'abd the Prophet put
everything in the hands of God and realized a poverty which is, in reality, the
most perfect and enduring wealth.
The rasul in this formula again symbolizes his aspect of charity and generosity
and metaphysically the rasul himself is sent because of God's charity for the
world and men whom He loves so that He sends His prophets to guide them. That is
why the Prophet is 'God's mercy to the worlds.' For the Muslim the Prophet
himself displays mercy and generosity, a generosity which flows from the
nobility of character. Islam has always emphasized this quality and sought to
inculcate nobility in the souls of men. A good Muslim must have some nobility
and generosity which always reflect this aspect of the personality of the
Prophet.
"Extract" The Prophet and prophetic traditions — from Ideals & Realities of
Islam written by Professor S. Hossein Nasr, and published by George Allen and
Unwin Ltd., 2nd edition London 1975.
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