Meet the Messenger of God
By Muhammad Yakub Khan
Source: The Islamic Review February 1959
“Verily, in the Messenger of God is the best of pattern for you.”
(The Quran, 33:21)
Man, they say, is a bundle of imitations. What sort of habits, what form of manners and what type of character one may ultimately form depends in a very large measure upon the kind of pattern one has had before him. Do we not daily see our schoolchildren so vividly bearing the impress of their teachers´ ways and manners?
With advancing years, the blind imitation is sublimated into conscious inspiration which still forms a potent factor in regulating the course of one´s life. In every walk of life, man is subject, as usual, to such external influences. Constituted as he is, he cannot afford to dispense with the need of a model to draw inspiration from, especially in an undertaking of an arduous nature.
In the sphere of moral evolution, in particular, which is so characteristically an uphill task in ninety-nine out of a hundred cases, it is well-nigh impossible to make a fair headway, unless there is a concrete example to inspire one at every step. In moments of darkness and despair, of trials and tribulations, one must have the footprints of a fellow-brother that has walked before along that steep path, or man is apt to give in. When downcast and dejected in the face of what appear to him to be insurmountable obstacles, he takes heart when he beholds another like him having braved the same difficulties before him, summons his energy afresh and manfully shoulders the wheel.
The influence of a model being so important a factor in the moral development of man. Divine Providence that has taken good care to provide for man´s physical wants could not be indifferent to this need of his nature. And as a matter of fact, God has been no less careful about his moral welfare. From the very dawn of life, He has been raising such models or virtue who should serve him as beacon-lights in this stormy ocean of life. They were one and all the moral ideals for the people among whom they were raised. Each one of the noble band appeared at a time when dark clouds of evil and corruption overcast the moral horizon of the world. With their personal example of purity and goodness, they uplifted the generation from the depths of degradation to which it had sunk. They have each left us a rich legacy of moral examples, which to this day a source of inspiration to us. Every one of this noble band of prophets, in whatever country and to whatever people he was deputed, has left us “footprints” on the sands of time” which infuse fresh enthusiasm in our drooping spirits.
Partial exemplars
Inspiring as the examples of each and every reformer undoubtedly is, it is unfortunately only a partial example. There has not been a single one of these racial teachers who alone can suffice by himself to serve as a guide in the hundred and one aspects of tis complicated struggle of life. In David, we have an exemplar of kingship, in Joseph, of a minister of State, in Joshua, of a general, in Jesus, as a Teacher of tender morals, but not one of them constitutes an all-comprehensive model.
Home life, for instance, is one of the most essential aspects of our life. Should sweet relations obtain among the various members of a family, the household is converted into a veritable heaven. The very word home is in that case a treasure of the happiest associations. But that same home may degenerate into a hot-bed of misery and discord, if the husband, the wife and the children should disregard their mutual obligations. An example, therefore, to regulate domestic life is of vital importance to the happiness of man. But would it not be futile to look for any such guidance in the person of Jesus, who, so far as we know of him through the Gospels, never entered into matrimonial relations? Again, war has been another important phase of human life, ever since the dawn of social life. How a war might be averted, under what circumstances it has to be waged, how should one behave in the course of fighting towards the combatants, the prisoners, the females, the children, the aged, these and quite a host of such details must need be illustrated in the life of a model teacher or the result would be horror, misery and desolation, as was witnessed during the two World Wars.
Lack of opportunities
It is obvious that the manifestation of a particular moral virtue presupposes an appropriate set of circumstances. The virtue of forgiveness, for instance, can come into play only when one possesses the power to avenge a wrong, when one´s tormentors are thoroughly crushed and thrown entirely at one´s mercy. Forgiveness under such circumstances alone is worth the name. But where such a punishment is withheld merely for lack of the requisite power to punish, little credit can be claimed for the exercise of clemency. Likewise a destitute, powerless man can hardly boast of humility. Suitable occasion for the display of this moral quality presupposes the possession of wealth, power or position. Sa`adi, the great Persian sage, has aptly remarked that humility looks graceful only in the mighty ones, in a beggar it is a matter of habit.
It is a fact of history that the lives of pre-Islamic prophets did not cover a very rich diversity of situations. Their moral examples, therefore, of necessity cover but a limited sphere of human life. As a matter of fact, we do hold that given the necessary opportunities, one prophet would have acquitted himself as well as another. That is what the Prophet Muhammad´s saying that if Moses and Jesus had been placed in his position, they would have done what he did, connotes. But unfortunately, they were never placed in all the diverse situations of life and consequently only a few traits of their personalities were brought out. That is why, as human society went on developing, prophet after prophet was raised to meet the growing needs. The growing needs of humanity could no longer be met by the example of a foregoing prophet and hence the necessity for a fresh one to arise. The Jewish race, for instance, long downtrodden under the heels of the pharaohs, had all the manliness crushed out of them, and were given to all the base and mean qualities that are born of political servitude. Their condition called for a teacher like Moses with his teaching of “an eye for an eye, and a tooth for a tooth”. The need of the day was to rub some manliness into degenerate people. The gentle virtues of forgiveness of the enemy would have been quite out of place in the case of a timid and cowardly people as the Jews of the day had become. Subsequently, however, when this same people attained to great power and mighty kings and conquerors were born among them, the evils which crept into the changed society were of a different variety, calling for a different treatment. With the attainment of worldly power, they became haughty, hard-hearted, stiff-necked, given to letter-worship and formalism instead of the true inwardness of religion. Theses social conditions called for a teacher who should administer them a dose in the gentler virtues of humility and forgiveness. Hence the appearance of a teacher like Jesus with his emphasis on love of neighbor, and forgiveness to the extent of offering the other cheek if someone slapped you on one. It is the prevailing social conditions that determined the pattern of a religious teacher.
A life of rich variety
The Prophet Muhammad appeared at the crossroads of history when mankind stood at the threshold of a new epoch. In every sphere, the old world was dying, and out of its womb was taking shape a new world and a new era. In the realm of geography the world was to shrink to the size of one country, and racial diversity was to give place to a merging of mankind, their customs and cultures, hitherto unknown to history. Hence the need for a teacher with an all-humanity outlook whose teachings should meet the needs of this new complex world, with its complicated problems. In the Prophet of Islam we find the rise of such a world teacher and in the Quran a message suited to the conditions and demands of the modern age. In the Prophet´s personality also we find an all-comprehensive model to serve as an inspiration in a great variety of situations. The situations he was placed in covered every aspect of human life. From a helpless orphan boy to a mighty Head of State he had to pass through a large variety of situations, which brought out the mettle of his character in all its facets. Once a neglected orphan, then a persecuted citizen, again a soldier and a general on the battle-field, a law-giver sometimes, again a friend, a foe, a husband, a father, a conqueror and a ruler, there is hardly any sphere of human life in which the Prophet Muhammad was not placed. And at every one of these he brought a lustre which shines undimmed at this distance of time. He is as good a model to a poor man in the hut as to a prince in the palace. A humble labourer and teacher funds as much inspiration in him as a general on the field of battle of a statesman in his Cabinet. A son, a father, a husband, a friend, a foe, an ally, there is an object-lesson in his life for everyone. This is what made him a perfect model for humanity. For this reason the Qurán describes him as one in whom the Divine blessing reached its culmination and as a mercy unto all the people of the world.
What mankind needs in grappling with the problems of life is a practical example of a full, good, useful, successful, happy life lived in the fear of God and fellowship of men. Good precepts and sweet sermons cannot carry us very far. In the Prophet Muhammad we have a teacher who practiced what he taught. Other religious teachers no doubt must have lived up to their teachings. But unfortunately their life-stories have been so lost in myths, legends and folk-lore that for lack of historicity they can provide no inspiration in work-a-day life. In the Prophet Muhammad we are fortunate in having his life events recorded in the minutest detail with historic authenticity. And hence the value of his example as an inspiration in the problems, obstacles, frustrations, pitfalls, oppositions, disappointment, success and smiling fortune that are the lot of all men.
Precept and practice.
There is not a single teaching that has come down from the Prophet Muhammad but we find it fully implemented in his practical life. So strict was the conformity between his teaching and practice that his wife Ayesha, when asked what kind of morals and manners he had, replied: Kana Khulquhu Quran, i.e. his morals were just what the Qur`àn is. In other words, whatever he did was in complete accord with the teachings of the Qur`án. Now, this is a characteristic in regard to which the Prophet Muhammad enjoys a distinction not met with in any other religion. His own life, every incident of which has been so carefully preserved, gives us the most authentic interpretation of his teaching, the Qur`án. Here there is little room, therefore, for the kind of creed and dogma differences and dissensions that we find in other faiths. This accounts for the fact that while all other revealed religions are so deeply divided and subdivided into sects and schisms, the faith of Islam retains to this day its original integrity. There are differences among Muslims, but all these relate to minor points. So far as the fundamentals are concerned, they are the same among all schools and shades of thought in Islam. Strictly speaking, there are no sects in Islam in the sense in which we find them in other religions. The reason is that a teaching illustrated through practice leaves no room for ambiguity of interpretation and hence the unanimity of the entire Muslim world on the basic teachings of their faith. This is not the case in any other religion. Since the practice of the teacher is not available to throw light on the real significance of what he taught, we meet with schools of thought diametrically opposed to one another.
What makes the confusion more confounding in the case of other religions is that nothing remains in our hands of the life stories of their Founders except a few hearsay incidents compiled long after they were no more. They must undoubtedly have set up the highest of models to their people, and lived up to their teachings. But we simply don´t know anything about it that can be regarded historic and authentic. Their examples, therefore, in the form as they have come down to us, carry little conviction, and hence their lack of inspiration and driving force. Perhaps there was a Divine purpose underlying the obliteration of the true teachings of these prophets as well as their life records. Nature helps preserve only what is useful, and when it ceases to be so, it is against its law of economy to perpetuate it. The teachings of racial prophets served their purpose in their day, and became outmoded with the growth of society, and the new demands it brought. A curtain of oblivion was therefore drawn on them. The limited nature of their teachings suited the requirements of the particular age. At the advent of Prophet Muhammad human society had reached a stage of development when, thanks to the scientific inventions and fast means of transport, all racial and national barriers were to crumble down, and mankind was to be merged into somewhat of a single community. It was in the fitness of things, therefore, that a common humanity so evolved should have a common teacher who should weld them into universal brotherhood. That was the significance of the advent of the Prophet Muhammad, who came with a message for the whole of the human race. This is no empty claim. It is simply borne out both by his perfect teachings and his all-comprehensive example. The Qur´a`n contains a complete guidance to meet the needs of the highly evolved state of the society of the present day. Unlike other scriptures, it has to this day been immune against the corrupting influences of the lapse of time. Its teachings have come down to us intact to the smallest diacritical point. Nor is there the slightest apprehension that any corruption may in future creep into its pure text. Apart from the modern printing facilities which ensure the perpetuation of the Qur´ànic text as it is, the Qur`àn has been preserved in the form of human memories. These are thousands of “Huffaz” in all Muslim lands who have committed it to memory. This is distinction which is the monopoly of the Islamic scripture alone. No other scripture was ever committed to memory by a single man. This is a safeguard beyond the reach of the worst ravages of time. Even if a revolution sweeps the world or wipes out the entire documentary record of the world, the Qur`àn shall yet survive such a universal annihilation. Thus to all human calculations the security of the teachings of the Prophet Muhammad has been guaranteed for all time to come.
The Qur`àn and the Prophet`s life-story, both authentic and historic, are the two imperishable sources of Divine light and inspiration. No seeker after truth who earnestly seeks God, and wants to lead a life in accord with His will, can do without this twin beacon of the light in this otherwise dark and dismal world sunk deep in the sordid pursuits of the flesh.
Al-Amin: The embodiment of Uprightness
The very first bright gem that arrests attention in the Prophet´s personality was his straightforwardness, uprightness and integrity. He was straight in thought, straight in words, straight in deed. He was an embodiment of the kind of qualities which in the rich Arabic language are summed up in the word Al-Amin. Al-Amin is the man that you can always trust, the man who will never betray the confidence, the man who will never let you down, the man of transparent sincerity and good faith who says what he means and means what he says, the man who is always just and fair and square in his dealings. The Prophet Muhammad was so thoroughly identified with this amalgam of multiple moral virtues in the minds of the people that he was given the title of Al-Amin whilst still a young man, living the common life of a plain man. Let us recall a few incidents from his life which highlight this particular trait of the Prophet´s character.
First of all, let us picture a lonely figure standing at the top of Mount Safa, a small hill just outside the town of Mecca. The look in his eyes and the gravity of his appearance bespeak him to be there on no mean errand. Anxiety is writ large on his face, as if overwhelmed by the sense of the momentous mission he is charged to fulfil. Summoning all his strength, he cries at the top of his voice, calling one by one the various clans of his kith and kin. For, this was the usual way in Arabia of warning a people against an impending danger. Again and again he shouts till the people assemble to learn what the matter is.
“Have you ever heard me tell an untruth?” This is the very first question he puts to the assembled people.
With one voice the reply coms: “No, Never! We have always found you truthful”.
“Beware then,” rejoins this strange warner. “I forewarn you against the approach of an enemy that is round the corner to bring about your destruction. That enemy is the evil ways of your life. The wrath of God will shortly overtake you unless you give up those ways.”
The warning, as was to be expected, went unheeded. The Prophet´s cry for the moment proved a cry in the wilderness. A people long addicted to all sorts of evil ways were incapable of lending an ear to this strange, new voice. They dismissed it as the ravings of a visionary. But what is noteworthy is that not one man out of this hostile crowd, already alienated by his preaching and his denunciations of their self-made deities, could withhold from him his life-long reputation for being a man who would never utter an untruth. They all acclaimed him as a man who had always been truthful. This is a tribute, mind you, paid to the Prophet´s life-long reputation by people by no means well-disposed towards him. The Prophet had already proclaimed his mission as God´s messenger. He had been unsparing in his denunciation of the numerous idols they worshipped as so many deities. For this he was being subjected to all sorts of persecutions. No stone was left unturned to bring his preaching to naught. And yet when the Prophet, in the usual manner of the day, raised the alarm from the top of the neighboring hill, they all rushed out to listen to him. They knew he was not the man who would shout for nothing. They listened to him with all respect that only a man of his life-long integrity could command. And, what is more, they all bore testimony to the fact that he had been truthful all his life. Such is the irresistible force of truth. It wins the meed of recognition even from the enemy.
This should give us our first glimpse of this aspect of the Prophet´s life as Al-Amin, of which we will essay in these pages to recapture some more glimpses. Let us recall some other incidents from his life to show how punctilious he was about keeping his word and fulfilling obligations reposed in him in the smallest details, of daily life as well as in most critical moments when life and death seemed to hand in the balance.
It is related that once in his pre-prophetic span of life the Prophet entered into some bargain with one Abdullah, who seating him on the spot, went away, promising shortly to return to settle accounts. When he was gone, however, he got so entangled in other things that the matter went clean out of his mind and it was not before three full days had passed that the thought came back to him. Forthwith, he rushed to the spot in search of the Prophet, and to his surprise he found the Prophet waiting for him there, all this time. A promise was a promise, and had to be kept at all cost. It was a small matter. The Prophet could have gone away, thinking the man had forgotten all about it. But word once given was as good as a bond with the Prophet, and had to be honoured no matter what happened.
Model of statesmanship
Once it so happened that the Meccans decided to reconstruct their sacred temple, the Kaaba, which was in a dilapidated condition. All that was left of this ancient house of worship were some remnants of the four compound walls about six feet in height. The roof was gone altogether. The plight it was reduced to was something like our present-day “Idgahs”, with enclosure walls and no shelter overhead. Situated as it was on a low locality all the water from the town drained towards it. An embankment had been constructed to protect it, but every time there came a rush of water it gave way, and the building was damaged. It was consequently decided that whatever was left of the building should also be demolished and a more substantial structure erected instead. A merchant-man having accidently got wrecked at the port of Jedda, it provided the wooden material necessary for the contemplated edifice. The services of a Roman architect onboard the doomed vessel were also secured. When all these elaborate arrangements had been completed, the Quresh, who were the official custodians of this sacred house from time immemorial, view with one another in sharing the honour of lending a hand in the reconstruction. All the clans of this tribe conjointly undertook the work, each specifying a portion for itself. All went smoothly until the time came for the Black Stone to be set in its proper place in the building. This was a privilege which every clan coveted, and would on no account give up in favour of any other. This led to a dispute which developed into a serious situation. Swords were drawn to settle the issue, and every clan swore that they would rather lay down their lives than forego the privilege. For fourteen days the issue hung fire and it was feared that it would lead to bloodshed. On the fifteenth day an aged man respected for his wisdom put forward a formula to resolve the dangerous deadlock. Whosoever should appear first the following morning within the compound of the Kaaba, he suggested, should be accepted as the sole arbitrator and his decision as binding on all. The proposal was agreed to as the only way out of the impending bloodshed. The following morning the headmen of the clans gathered together at the premises of the Kaaba to watch for the first man to appear. And their joy knew no bounds when it so turned out that the man who chanced to be the first to appear on the scene was none other than the one whom they had always acclaimed as a paragon of integrity. No sooner did this youngish-looking handsome man of tried integrity and good report make his appearance than a shout when up from all the assembled clans: “Al-Amin! Here comes Al-Amin!”
The man who in the days to come was to don a prophet´s mantle had been gifted with an abundant measure of wisdom. At a glance he saw the danger that lurked in the tense situation. And he was equal to the task. With a flash came to him the solution that would meet with the approval of all and ease the situation. He took a sheet of cloth, spread it on the ground, and placing the Black Stone in the centre, invited the chiefs of all clans to h old the sheet, and together raise the sacred stone to its proper position in the wall. When it reached the right place, all holding it aloft, he took it out, and set it in the wall. Everybody participated in the honour and went away satisfied with tis just and wise solution to the threatening crisis. What might have plunged the country into bloodshed was settled peacefully and amicably by the man who in the fullness of time was to give mankind a religion which alone reconciled the conflicting claims and sentiments of all religions and sections of mankind.
(Courtesy aaiil.org)
