Muhammad, The Holy Prophet (ﷺ)

Muhammad, The Holy Prophet (ﷺ)

Dr. Burhan Ahmad Faruqi, M.A., Ph.D.

Former Principal Aleemiyah Institute of Islamic Studies

There is an inherent yearning in human nature for all goodness and perfection. According to the Holy Qur'an there are two aspects of human nature, namely, one as it is actually found in man, the realistic aspect of his nature; the other is that which man can ultimately develop into, that is the idealistic aspect of nature. As to the former the Qur'anic verse expressly maintains: ‘(i)’ verily we have created man in exertion”. While the latter aspect of his nature finds expression in the verse. (2) “Verily we have created man on the best constitution”, that is the structure into which his idealistic nature tries to mould him. Let us try to understand what is meant by exertion (کبد). The situation that confronts man and necessitates guidance is the situation of manifold confects within and around him. If we cease to be dogmatic in interpreting the instincts of man on the analogy of animal instincts, it becomes obvious that-the position of man is basically different from that of the animal. In an animal the instincts are proportionate to the goals involved in them and there is harmony between the various instincts as well as there is parity between the instinctive activity of an animal and the goal towards which it is directed. For example, the instinct of hunger in animals provides for the nourishment of the organism. Therefore, no animal will eat when nourishment is not possible. But in man because "he is endowed with reason and imagination, the activity of the instinct of hunger is possible even when he is over satiated. Similarly, in animal the sex instinct becomes active for the purpose of procreation but otherwise remains dormant till the cycle is completed and the season of mating comes again. With man it is different. In case of man there is disparity between the instincts and their ‘objectives, this disparity is a sort of conflict in the instincts. Two instincts may become simultaneously active, as is the case with man, for example, a father would like to behave tenderly towards his child because of the parental instinct, but when he is disobeyed his instinct of self assertion demands that he should be obeyed and he asserts his will, and the conflict is there. Besides this, there is a conflict between instinct and reason, the instincts may go one way for the fulfillment of their purpose and reason may come into conflict with them. But there is no such conflict in the animal which is devoid of reason and imagination. It is Reason, therefore, which gives rise to conflict. Logically, Reason should also heal the-wound which it has inflicted. But -Reason, too, in its, idealistic pursuits is not free from conflicts. The different forms of consciousness may come to clash with each other in pursuit of their respective ideals and implications thereof. Moral consciousness may come into conflict with Aesthetic enjoyment as the objective of aesthetic consciousness. Or moral consciousness may conflict with the knowledge consciousness on the question of the freedom of will. Each individual is unique in himself because of one or the other aspect of his nature more or "less developed, and because of the conditions in which it has developed. This leads to conflicts between individual and individual. Moreover, the conflict between individual and society too is a fact. Freud led to maintain that society is a challenge to the individual, and Adler is led to hold that individual is a challenge to society. And the conflict between society and society, nation sand nation, state and state, is a fact. These conflicts are so deeply ingrained and so particularly acknowledged that a state is defined as a politically organized society which has the right to wage war and enter into alliance with other states for the sake of its preservation and ‘expansion. Man embarrassed in this situation of manifold constitution becomes: “How is it possible for me to realize my ideal and become what I ought to be”? The foremost condition of his success is that he must be free to strive for his ideal. But even if he is free it is not conceivable that in the short span of the natural life at his disposal and with the slow speed he can manage to surmount the obstacles in his path, therefore he should be immortal and there should be survival after death. But even if he be immortal the constitution of the world around him may be such as not to be in harmony with his success, that is, he may not be able to overcome the difficulties in his way. Therefore, the World around him should not only be amenable to harmony with success but also should have been created for this very purpose. Even if that is true the appearance of incompatibility which the world presents, man cannot hope to be successful therefore, there must be a supreme Being, all perfect and all powerful who has the will and grace to lead man to perfection adequate to his nature. But neither sense nor reason, neither intuition nor Imagination can with certainty confirm his existence. In this agony of soul man craves for His help and guidance. And if He is there He should Himself assure man of His help, Grace, and Guidance. That is Revelation. Revelation implies (I) the Prophet as the recipient of the revelation and (ll) the contents of Revelation. Muhammad the Holy Prophet (ﷺ) is the subject of revelation through whom we receive the Qur'anic guidance and he stands as a medium between God and humanity. The Qur’anic guidance is revealed through him. “Say Muhammad “O mankind’ Lo! I am the messenger of Allah to you. The Messenger of Him unto whom belongeth the sovereignty of the heavens and the earth. There is no God save Him. He quickeneth life, and He giveth death. So believe in Allah and his messenger the Prophet (ﷺ) who can neither read nor write, who believeth in Allah and in his words and follow him that haply you may be led aright.(7:158).

Further: “O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner.” (33:45).

“And as a summoner unto Allah by his permission, and as a lamp that giveth light.” (33:46).

The requirement of human yearning was that the reality of this universe should be revealed upon man and also the Being and attributes of Allah he should be able to know only as much as relevant for his need, and should be revealed to him his place in this universe, i.e., what is his relation with the reality as adequte to his place and relation with reality, what should be his Ideal and that how could it be realized. This also was revealed to man through Muhammad, the Holy Prophet of Allah (ﷺ).

What the fulfillment of man’s yearning consisted of was that the whole universe should be turned into perfect moral order and every individual, should prosper in proportion to his virtue and must suffer in proportion to his evil and in case of his being repentant for the sins he has committed, that man would be emancipated from the effects of sin and his yearnings fulfilled is guaranteed in the teachings of the Holy Prophet (ﷺ).

“Say, O my Slaves, who have been prodigal to their own hurt! Despair not of the mercy of Allah, who forgiveth all sins. Lo! He is the Forgiving the Merciful.” (39:53).

“Lo! good deed annuals ill deed this is a reminder for the mindful. (11:114).

So far as man’s yearning to get near Allah is concerned Allah says:

“Say, obey Allah and the messenger. But if they turn away, Lo! Allah loveth not the disbelievers (in His guidance). (3:32).

For obedience to Allah is not conceivable except through obedience to the Holy Prophet (ﷺ) “Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them.” (4:80).

The position of Muhammad (ﷺ), the Holy Prophet is that of the standard of evaluation with reference to which every excellence and perfection is judged and becomes meaningful. No Ideal howsoever excellent and glorious it may be can become a source of inspiration unless it can come near the ideal of disinterestedness and devoting to Allah, which was realized in the life of Prophet Muhammad (ﷺ) and of which Muhammad, the Holy Prophet (ﷺ) is the Model of Perfection. All perfection remains an unbelievable fiction unless his personality comes in view and the certainty can never be achieved that goodness of action can ever attain perfection without reference to the Holy Prophet Muhammad (ﷺ) That is why “The Qur'an maintains:

“Verily in the messenger of Allah you have a good example for him who looketh into Allah and the last day, and remembereth Allah much” (33:21). Obedience to Holy Prophet (ﷺ) has been emphasized in the Holy Our’an. But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission” (4:65).

The position of Muhammad, the Holy Prophet (ﷺ) is not only that of a Model of perfection and standard of evaluation but loyalty with him is the bond of Integrity in the Muslim Ummah that is why the Kalma (there is no God but God and Muhammad (ﷺ) is his Prophet) is the condition of faith. Its recitation with tongue and belief in the deep recesses of heart is necessary for necessary perfection of the individual life in the belief in the unity of Allah. But man being social by nature the bond of social unity and integrity consists in belief in the prophethood of Muhammad (ﷺ) and allegiance with his mission, the meaning and spirit of Muslim Ummah can never be understood without reference to him. Muhammad (ﷺ) is the last prophet, the book revealed to him is the last Revelation and his followers are the last nation, the Decline and fall of which and the need of which is inconceivable because the decline and fall of nations is due either to want of knowledge or want of integration in action. Allah guarantees the preservation of the Holy Qur’an as the source of knowledge and disintegration of action is due to the fact that vested interest becomes so dominating that no ideal how so ever inspiring can overcome it. Therein alone lies the decline and fall of groups. But on the one hand his mission is universal and is not restricted to the Arabs, Turks, Iranians, Egyptians, Indians or the Pakistanis. Propagation of his mission is necessary. Who so ever is blessed by God can contribute towards the revival of Islam and its perpetuation through Tabligh.

In the teachings of Islam Jehad is the condition of life and Jehad as a permanent institution alone there consist the guarantee of counteracting every vested interest because Jehad involves the challenge to the collective life.

If this challenge can lead the group to outgrow the vested interest it will survive otherwise it will appear as is evident from the Qur’anic verse:

“Say: If your fathers, and your sons, .and your brethren and your wives, and your tribe and the wealth ye you have acquired and merchandise for which ye fear that there will be no sale, and dwellings ye desire are dearest to you than Allah and His messenger and striving in His way, then wait till Allah bringeth His command to pass. Allah guideth not wrongdoing folk.” (9:24). That is why .Allah so ‘emphatically reminds us:

“Allah verily hath shown grace to the believers by sending unto them a messenger of their own who citeth unto them His recitations, and causeth them to grow, and teacheth them the Scripture and wisdom although before (he came to them) they were in flagrant error.“ (3:164).

May Allah enable us to die and live in obedience to him. Ameen.

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