By Rachida El Diwani
Fulbright Scholar, Chatham College
Pittsburgh PA 15232, April 2003.
One could in fact say that, of the major elements of Islam, the real significance of the Prophet Muhammad is the least understood by the non-Muslims and his personality has not been often rightfully presented.
II. Reasons for the Misunderstanding
1. The fact that the message of Islam came after those of Judaism and Christianity made it unacceptable to the two preceding religions.
2. The Prophet Muhammad was generally presented as a false Prophet and an imposter – to say the least – in the Latin Christian literature and this continued in almost all the modern European ones.
3. The real personality of the Prophet as his mission and role were very different from those of Jesus who, for the Christians, was representing The Norm for the true founder of a religion. Any difference with this norm was unacceptable and rejected. These differences were obstacles to a better understanding of the personality of the Prophet.
4. The Islamic conquests of the Christianized Byzantine provinces caused an old-aged animosity with the Latin Church, which tried to fight Islam through the possible means: moral, intellectual, material, etc…
5. The Orientalists, “the experts on the Orient”, had built a strong hostile tradition about Islam and his Prophet, and this was, and still is, presented as a learned and scientific tradition, although it is more often than not based on pure personal biases and hate for Islam and its Prophet. It cannot be denied though that a small number of Orientalists tried to look at their object of study in an objective and scientific way.
III. The Divine Revelation to the Prophet Muhammad
The Prophet Muhammad received the Divine Order to call the people, once more, for the last time, to the same true religion, that’s of worshipping and submitting to the One true God, Allah in Arabic. God ordered him in the Quran: “Say, we believe in Allah, and that which has been revealed to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which was given to Moses and Jesus, and to the Other Prophets from their Lord. We make no distinction between any of them, and to Him we submit” [3:83].
The creed of Islam is summed up in the Testimony of Faith: There is no deity but God and Muhammad is His Messenger.
The Revelation the Prophet Muhammad received from God is called the Quran, which means the Reading or the Recitation. God sent down the Quran on the heart and soul of the Prophet Muhammad through the Angel Gabriel. The Revelation began in the month of Ramadan of the year 610c.e. in the cave of Hira`, in the mountains surrounding Mecca, where the Prophet used to retreat for meditation. It continued for 22 years, until the death of the Prophet, at the age of 62, in Medina.
The Revelation was brought in clear and distinct Arabic verses “Ayaat”. They came in an intermittent manner, whenever God found it necessary to reveal how the problems, the circumstances, the needs, the important issues related to the new faith should be dealt with, or to reveal the ways of worshipping, of salvation, of preparation for death and resurrection on the Day of Judgment.
The Prophet was transmitting faithfully the Words of God to the believers, as those Words were engraved forever in his heart and memory. The companions of the Prophet were memorizing and writing down all the Revelations dictated by the Prophet. All the verses constituting the Quran were put in the order they exist now, under the instructions of Angel Gabriel who had transmitted to the Prophet the Will and the Words of God as embodied today in the Quran.
The Quran with the extraordinary beautiful meanings it contains, expressed in an extraordinary beautiful Arabic language is presented by God as being the Miracle He has given to the Prophet. The Arabic word “Ayaat”, translated by verse, means in fact a Miracle. So the Quran is made out of Miracles. When the idolaters were mocking at that kind of intellectual and linguistic miracle, and wanted more physical and material ones, God challenged them, through the verses of the Quran to make just one verse as great and as divine as those contained in the Quran. Up to this present time nobody could emulate the divine book. The diverse dimensions and meanings of the Quran testify to its divine origin.
IV. Religious and Spiritual Life of the Prophet
For Muslims, the Prophet is the perfect man and the prototype of the religious and spiritual life. This is difficult to understand for a Christian because, compared to Christ, the earthly career of the Prophet seems often too human and too engrossed in the vicissitudes of social, economic and political activities to serve as a model for the spiritual life.
The spiritual nature of the Prophet is veiled in his human one and his purely spiritual function is hidden in his duties as a guide of men and a leader of a community. The function of the Prophet was to be, not only the 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 dimensions from foreign eyes. It may be easy to understand his political genius, his great statesman-ship, but less easy to understand how that same leader has been the religious and spiritual guide of men and how his life could be an example for those who aspire to sanctity. This is particularly true in the modern world where 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.
In fact, in order for Christians to understand the contour of the personality of the Prophet of Islam, they should not compare him with Jesus-Christ 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 Prophets-Kings of the Old Testament, to David and Solomon, and especially to Abraham himself.
This type of figure, who is at once a spiritual being and a “leader of men” has always been 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 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”.
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 true nature in most works written on him in the West.
V. The Active Life of the Prophet
The Prophet did participate in social life in its fullest sense. He married, had a household, was a father and moreover he was a ruler and a judge, and had to fight many wars in which he underwent painful ordeals. He had to undergo many hardships and experienced all the difficulties which human life, especially that of the founder of a new state and society implies. But with 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 these domains into a spiritual center.
The Prophet entertained no personal 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 used to lead a caravan from Mecca to Syria passing through the majestic silence of the desert whose very “infinity” induced men towards contemplation. He often spent long periods in the cave of Hira`, in the mountains surrounding Mecca, in solitude and meditation.
He was by nature neither a man of the world nor one who was naturally inclined to seek political power among the Quraysh or social eminence in the 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 that implied the founding of not only a new religion but also a new social and political order. All the traditional sources testify to the great hardship the Prophet underwent by being chosen to participate in the active life in its most acute form.
VI. The Combativeness of the Prophet
The Prophet possessed a quality of combativeness, of always being actively engaged in combat against all that negated the Truth and disrupted harmony and equilibrium. Inwardly, this combativeness meant a continuous struggle against the carnal soul, against all that in man tends toward the negation of God and His Will. Outwardly, this combativeness meant fighting wars, either military, political or social wars, the war that the Prophet named the “little Jihad”, by opposition to the “Greater Jihad” which is the internal struggle.
The Prophet believed that if his religion is to be an integral part of life, he must try to establish peace in the most profound sense, namely to establish equilibrium between all the existing forces that surrounded him and to overcome all the forces that tended to destroy this equilibrium.
Thus the wars undergone by the Prophet were never aiming to oblige anyone to embrace Islam. The Quran stated the rule of: “There is no compulsion in religion” [2:256], and emphasized the fact that a person’s belief in Islam or his rejection to believe is a matter that depends upon man’s free will and his sincere conviction. This is stated in hundred of verses like: “Let him who will, believe, and let him who will, reject it” [18:129].
The Quran precised the way to be used to invite people to Islam, and it was not war. The Quran says to the Prophet: “Invite to the way of your God with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious” [16:125].
So why wars? The Prophet went on to war only when he was obliged to do so against those who were threatening the existence of the newly born community in Medina. He tried to have peace with everybody, with the Meccans, the Arab tribes, the Jews, etc… and when these people were not honoring their pacts concluded with the Muslims, the Prophet went on to war. He did so to protect his community and to allow the people to worship God freely, without oppression or fear.
Let me quote Michael the Elder, Jacobite Patriarch of Antioch (in old Syria), writing in the latter half of the twelfth century and approving the welcoming attitude of his ancestors at the advent of the Islamic armies in the seventh century and seeing the finger of God in the Arab conquests, even after the Eastern Churches had had five centuries of experience with the Islamic rule. After recounting the persecutions carried on by Heraclius against his coreligionists, Michael the Elder wrote: “This is why the God of vengeance – who alone is All-Powerful and changes the empires of mortals as He will, giving it to whomsoever He will, and uplifting the Humble-beholding the wickedness of the Romans, who, throughout their dominions, cruelly plundered our churches and our monasteries and condemned us without pity – brought from the region of the south the sons of Ishmael, to deliver us through them from the hands of the Romans… It was no slight advantage for us to be delivered from the cruelty of the Romans, their wickedness, their wrath and cruel zeal against us, and to find ourselves at peace”. (Quoted by T.W. Arnold in Preaching of Islam, Dwarf Publishers LTD, London, 1986, pp. 54-56).
This testimony of a Christian patriarch shows that Islam was not spread by the sword. But the sword of Islam abolished the oppression of the powerful and the persecutions they were carrying on against the worshipers of God, be they Christians, Jews or Muslims.
VII. The Prophet and his Enemies
The Prophet had also been criticized by non-Muslim authors for having treated some of his enemies harshly. These critics 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 the Christian civilization that had to defend its border or perish.
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 to mankind, is a traitor against the Truth itself. What appears to some as the cruelty of the Prophet against some idolaters or some Jewish tribes of Medina is precisely that aspect of his function as the instrument of God for the establishment of a new world order which had to be purified from the traitors to the pacts concluded with them to insure the security of the new community in Medina. Those who were collaborating with the enemies and not honoring their promises with the Muslims had to be punished, banned or executed. Any fifth column in the world today would be dealt with in the same manner.
Otherwise, the Prophet was always the epitome of kindness and generosity. Nowhere are the nobility and generosity of the Prophet better exemplified than in his triumphant entry to Mecca, ten years after his hijrah or immigration to Medina, with his companions. 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 know the almost unimaginable obstacles placed before the Prophet by the same people, of the immense suffering he and his new community had undergone because of them, over 20 years, to realize what degree of generosity this act of the Prophet implied.
What directed the life of the Prophet was his love for God, which in conformity with the general perspective of Islam, was never divorced from knowledge of Him and perfect surrender to His Will. A well-known tradition “hadith” reports one of the Prophet’s supplications to God: “O Lord, grant to me the love of Thee. Grant that I love those who love Thee. Grant that I may do the deeds that win thy love. Make Thy love dearer to me than self, family and wealth”.
VIII. The Marriages of the Prophet
The multiple marriages of the Prophet, in the tradition of the Biblical Prophets and of the customs of the region, were not signs of his lenience vis-à-vis the flesh. Let me quote the noted British author Parrinder (in Mysticism in the World’s Religions, New York, Oxford University Press, 1976, p. 161), he said: “No great religions leader has been so maligned as Muhammad. Attacked in the past as a heretic, an imposter, or a sensualist, it is still possible to find him referred to as “the false prophet”. A modern German writer accuses Muhammad of sensuality, surrounding himself with young women. This man was not married until he was twenty-five years of age. Then he and his wife (of forty years old) lived in happiness and fidelity for twenty-four years, until her death when he was forty-nine. Only between the age of fifty and his death at sixty two did Muhammad take other wives, only one of whom was a virgin, and most of them were taken for dynastic and political reasons (cited by J. Esposito, in Islam, the Straight Path, New York, Oxford University Press, 1991, p.18).
Multiple marriages, for him, were not so much enjoyments as responsibility and 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. Sexuality is sacred in Islam and is integrated to the equilibrium of life Islam seeks for the human being. That is why it should not be judged by Christian standards. The marriages of the Prophet 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 it and accepting it with the aim of integrating it into a higher order of reality.
For the Muslims, the Prophet represents the human equilibrium that has become extinct in the Divine Truth. He marks the establishment of Harmony and Equilibrium between all the tendencies present in man: the sensual, social, economic, political tendencies that cannot be overcome unless the human state itself is transcended. His spiritual way means to accept the human condition that is normalized and sanctified as the foundation for the loftiest spiritual castle. The Prophet represents the spirituality of Islam, which is not the rejection of the world but the transcending of it through its integration into a center and the establishment of a harmony upon which the quest for the Absolute is based.
Funsho Animashaun @ knowislam.com.ng