Muhammad as a Man PDF

َ ِ ْ ‫ِ ا ّ ِج‬ ٰ ْ َ ّ ‫اَ ُع ْ ُذ ِ ِ َ ا‬ 1 ِ 2 ْ َ ْ ْ ُ َ َٰ ّ َ َُ ُٗ َ َْ َ ْٰ َ ِ ِ ‫ہو ِ ْ ر ِ ِ ا‬ ‫ی‬...

َ ِ ْ ‫ِ ا ّ ِج‬ ٰ ْ َ ّ ‫اَ ُع ْ ُذ ِ ِ َ ا‬ 1 ِ 2 ْ َ ْ ْ ُ َ َٰ ّ َ َُ ُٗ َ َْ َ ْٰ َ ِ ِ ‫ہو ِ ْ ر ِ ِ ا‬ ‫ی‬ ِ ْ ِ ّ ‫ِ ْ ِ ِا ّ ِ ا‬ ُ ِ َّ ‫ُھ َ ا‬ ‫خ‬ 3 ‫اور ر‬ ‫ا‬ Muhammad sa as a Man It seems incongruous, that a person who is held up as the chief of the prophets, should also need to be presented as a human being. Yet in truth, a claim to prophethood does not elevate an individual to a point where their human qualities cannot be reflected over; rather this station is one of the many human excellences people can attain, the primary purpose of which is to exhibit the highest virtues among the general run of people. In my estimation, prophethood is like a rain which cultivates and brings out the latent excellences of human nature; assuredly the soil which God chooses to have this water descend upon is the most receptive to 1 I seek refuge with Allah from Satan the accursed. [Publishers] 2 In the name of Allah, the Gracious, the Merciful. We praise Allah, the Exalted, the Greatest, and we invoke His blessings on His Holy Messengersa. [Publishers] 3 By the grace and mercy of God Almighty—He alone is the Helper. [Publishers]  Hazrat Mirza Bashir-ud-Din Mahmud Ahmad its effects and able to manifest, in the best manner, the finest human qualities to their highest order. A PERFECT PROPHET IS A PERFECT HUMAN BEING Let us qualify this further. Islam does not say human nature is inherently flawed and dependent on prophet- hood for its reformation. Instead, it posits the creed that the seeds of all merit and virtue are deeply embedded within the human condition, and are thus obtainable by all people. at being said, they stand in need of external agencies, just as the eye depends on light to see and soil requires rain. Prophethood comes not to subdue certain human traits but to properly nurture them. e perfect prophet must also be the perfect man. No one can attain prophethood until they develop all of the nest human excellences within themselves. And unless they respectively elevate these qualities to their highest degree, they cannot be referred to as a prophet. EXCELLENCE IN CERTAIN FIELDS Experience shows there are people who, within certain elds, possess extraordinary abilities; [so much so] the world is awed by their talents. However, it is seen that some among them perish in delinquency, meaning the attainment of a specific virtue does not equate to 2  Muhammad the Great Exemplar the highest perfections of the human state; instead it merely demonstrates particular humans attributes can develop to spectacular effect within a limited sphere. [For example], it is entirely possible an individual is so overtaken by the capacity to love, it overwhelms their other emotions, and by this they direct their affections not towards people, but to God, and neglect all else that is in the world. Yet anyone who ts this description can never reach the spiritual heights enjoyed by others. e intensity of their love is the result of an inner de ciency and does not emanate from proper care and nurture. Such people are like seeds which grow too fast when planted in exceptionally fertile soil. ey sprout so rapidly, the ears of the plant that comes from them are empty of kernels. ough the plant may grow—it will produce mostly stalks—its yield of grain will be scant and partial. Conversely, those who manifest every human excellence have been brought up according to all the requirements of nature. ey possess an inner equilibrium. eir every excellence flourishes to its full proportion. eir faculty of punishment develops concurrently with mercy, compassion, forbearance and judgement—all ve being, [as a case in point], necessary requisites in dealing with a crime. If even one of them is de cient, a person’s humanity is tainted and they cannot 3  Hazrat Mirza Bashir-ud-Din Mahmud Ahmad come to manifest the highest excellences. is discussion is of an intellectual kind and cannot be understood in all its details without delving deep into psychology. e limited space I have to conclude this essay is certainly not suf cient to cover it fully. erefore, with the aid of one or two examples, I will shed some light on this subject before turning to the actual topic at hand. Loyalty is, for instance, a commonly esteemed trait. However, if it is used to keep undesirable company, it can and does lead to harmful consequences. [Let us take the example of] two criminals who conduct a felony. If one of them was unsettled by guilt, but made to sway from his good judgement by an inordinate sense of loyalty which overwhelmed his ability to distinguish between good and evil and silenced his conscience, while also whispering in his ear that regardless of what happens he should remain loyal to his friend, [then this would be an unfortunate consequence]. Again, love for one’s children is commendable and also essential for the continuation of the human race. But if this emotion impedes the development of other excellences by exceeding the appropriate bounds, it becomes a sin and also causes one’s progeny to go astray. To excel in one or several human attributes is not a sign of true excellence. Instead, in certain circumstances, it 4  Muhammad the Great Exemplar becomes a matter of grave peril. Such merits cannot be held up as an example for mankind, for a true model is one which manifests growth concordant with human nature. Progress that goes against the natural order is not a feasible ideal for people to follow as the realisation of it is impossible. All virtues must be such that they can be emulated. THE HOLY PROPHETSA AS A HUMAN BEING Proceeding ahead from this preliminary explanation, I will now turn to the discussion at hand and expand on my own analysis regarding the Holy Prophet’ssa qualities as a human being. From what I have explained so far, the following can be concluded: rst, prophethood comes to manifest human excellences in their most precise form. Secondly, it is essential for the perfect prophet to also be the perfect man. irdly, if an individual exhibits certain human qualities to their best degree, it cannot be taken from this they have attained the highest level of humanity. Rather, this imbalance is indicative of a physical or inner defect of the nervous system. Further, once this is understood, it becomes clear that those who think basic human needs and requirements run counter to prophethood, labour under a grievous misconception. In truth, prophethood is a state of mind and the 5  Hazrat Mirza Bashir-ud-Din Mahmud Ahmad proper ful lment of human requirements is the physical manifestation of this state, without which a model [of conduct] cannot be perfected. Prophets do not come to change human nature. Instead, they are sent to practically instruct us on how best to ful l human needs. ough it may be possible for the general run of people to defy the demands of [human] nature, this is not possible for the prophets as they are a model for their followers. e more of these requisites they neglect, the more their status is diminished. A PERFECT EXAMPLE FOR MANKIND When the Holy Prophetsa is viewed in this light, one can see he was, in equal measure, the perfect man and the perfect prophet. His essential duties did not divest him of his human emotions. Rather, alongside his work, he fulfilled his human obligations in such a way as to set a perfect example for all people to follow. Many who are ignorant of the highest human excellences, consider the consumption of fine foods a trait of beasts which defies the transcendent stages of spirituality. But this view contradicts the natural state of humans as created by God. A close symbiosis exists between a person’s character and the food they eat. Di erent forms of nourishment a ect our dispositions accordingly. Here we nd that while the Holy Prophetsa 6  Muhammad the Great Exemplar taught moderation in matters of food, he never forbade the eating of delicacies. Indeed, whenever he was invited to a meal and served with rich and succulent fare, he would partake of it. He always instructed that the following ought to be kept in mind: rst, food should not be wasted lest this offends the poor. Secondly, in times of famine or hardship, one should eat moderately so that their excessiveness does not deprive the underprivileged from access to even one meal [a day]. irdly, except in the most acute circumstances, food should not be hoarded lest others are deprived of their fair share. Good humour and cheerfulness are, as a matter of course requisites of human life, while laughter is a natural human quality. A ne spirit is essential for any decent person who does not wish to encumber others [with the stresses of ill-temperament]. Yet there is a common misconception that godliness entails earnestness and sobriety. A smile is thought to under- mine the station [of the holy] and laughter is considered to diminish their piety. But the erudite understand that if an individual is divested of these essential features [of human nature], the only thing left of them is a skeletal frame stripped of all pleasant features. Despite his solemnity, his disregard for fleeting joys and the very greatness of his message and claim 7  Hazrat Mirza Bashir-ud-Din Mahmud Ahmad which elevated him well above the general mass of people, the Holy Prophetsa never sought to subdue his natural emotions. From within his high rank and status, cheerful human sentiments would emanate with such felicity that those who came to see him expecting a grave and pensive leader, were astonished by his smiling countenance and joviality. Often as he sat among his companions and instructed them on his sublime teachings, the Prophetsa would lighten the mood with humorous anecdotes and even engage in harmless and playful banter. When children approached him, he would narrate to them stories of birds, and sometimes to make them laugh, he would sprinkle drops of water on them. In his domestic life, he would entertain his family members with fables popular among the Arabs. Yet he would always caution against amusement which belittles or hurts the sentiments of others; humour ought not to become a constant and inveterate habit and laughter should not be undertaken for its own sake, but rather when one is disposed to it; and stories and jokes ought to be rooted in truth, rather than falsity, so that the lesser emotions do not subdue the higher ones. Cleanliness is one of the essential requirements of human life. at is, to maintain the hygiene of the body, face and clothes and to use fragrances that are pleasing to one’s sense of smell rather than abhorrent 8  Muhammad the Great Exemplar to it. Unfortunately, there are people who consider cleanliness inimical to the form and habit of those who walk on the path of virtue and righteousness. is way of thinking leads to the squandering of the pure things God has created for people, and those godly individuals who choose to make use of them are considered sinful. e Holy Prophetsa rejected all such false pieties and taught that God is pure and loves purity. roughout his life, the Holy Prophet sa would regularly cleanse and bathe. Indeed, he mandated washing [with water] as a permanent feature of certain acts and practices. For example, after relations between a man and wife, whereby on account of domestic obligations it is easy to become careless in matters of cleanliness, he declared it obligatory to take a bath. And this was done with the command of God. Before each of the ve daily prayers, he would wash those parts of the body which are normally exposed to the elements and instructed others to do the same. e Holy Prophetsa delighted in clean attire and encouraged his followers to wear fresh clothes particularly for the Friday prayer. He was also a lover of scents and perfumes, especially when worn at gatherings and functions. e Prophetsa instructed that places of congregation, where people from all walks of life come together, should be scented and kept clean to prevent the spread of contagious diseases. He would 9  Hazrat Mirza Bashir-ud-Din Mahmud Ahmad avoid malodorous things and exhorted others to refrain from them also, especially when going out in public. us the Holy Prophetsa was always mindful of the cleanliness of the body, clothes and the sensitivities of smell and again he would call on others to follow his example. However, he also warned against becoming so preoccupied with material cleanliness that a person begins to neglect the purity of the soul. Similarly, one ought not to care for the immacu- lateness of their attire to such an extent that it becomes detrimental to society, in so much as choosing to keep away from the company of the poor and underprivileged. Again, in matters of food, one ought not to be so nicky they deprive themselves of essential forms of nutrition. Instead, people should strive to make others feel at ease so they can become good citizens and ensure that their company is not off-putting. According to a school of thought, cleanliness and perfume make the body pure but the soul impure. Conversely, the Holy Prophetsa said he was made to love beautiful smells,4 and that God Almighty loves those who repent and purify their inner and outer selves.5 e relationship between a man and a woman is integral to the natural order and forms one of the principle 4 Al-Jami Us-Saghir, Vol. 1, p. 122, 1321h Egypt [Publishers] 5 Surah Al-Baqarah, 2:223 [Publishers] 10  Muhammad the Great Exemplar foundations of world civilisation. It is the cornerstone of the progress of life on this earth. Curiously a large part of the world has deemed it removed from spirituality. Women are the principle agency by which the human race continues its existence. Without them, humanity is like a scarred and functionless body. ey are like garments for men just as men too are their garments. Still many aver that women are impure and that holy men should forgo their company. In this way, their concept of purity con icts with humanity and strikes against one of the very foundations of piety. Are human beings not like a vessel for all pure things? Without a container these exquisite subtleties cannot be preserved. Once the Holy Prophetsa had found God, he did not abandon other human beings. Not only did he marry, but for the sake of his nation, the Muslim community and on account of the various circumstances of his wives, he entered numerous unions. After he had married, he was always a ectionate with his wives and treated them in such a way that each one thought of herself as the most cherished among them. e Prophetsa belonged to God and God belonged to him. He never suggested the Lord had chosen him on account of any otherworldly quality. Rather, he expressed the view that God appoints those who are the best from among the people, and God Almighty chose 11  Hazrat Mirza Bashir-ud-Din Mahmud Ahmad him because he himself became the perfect man. Another common misconception that existed was that one ought to distance themselves from their kith and kin and eschew family relations, for only then can an individual attain communion with God. e Holy Prophetsa rejected this and insisted it was [entirely possible] to meet with God through one’s family. Every particle of the world is the creation of God and leads to Him; the more beautiful the creation the more it guides a person towards the path of the divine. And women are among God’s nest creation. at is why the Holy Prophetsa said a love for his wives was one of the gifts of this world6 God had bestowed on him. He further said the best among the people are those who are kind to their wives and children7 and considerate of their feelings. How great a contrast, that on the one hand the world said God had created women as beguiling serpents and warned men not to fall for their beauty and instead save themselves from their poison, while on the other hand the Holy Prophetsa came with the message that Allah the Exalted had commanded him to love his wives and that this love was one of the many mercies his Lord had bestowed on him. It was said men should shun women and keep away from their evil, whereas the 6 Al-Jami Us-Saghir, Vol. 1, p. 122, 1321h Egypt [Publishers] 7 Al-Jami Us-Saghir, Vol. 2, p. 9, 1321h Egypt [Publishers] 12  Muhammad the Great Exemplar Holy Prophetsa exhorted his companions to love them and reach God through this love. Just as God decreed that heaven rests beneath the feet of a mother, He made the prayers of a wife a means to attaining His nearness. us to bring happiness to one’s wife is to earn the pleasure of God. e Holy Prophetsa would always take into regard the feelings of his wives and treated them accordingly. He would help them in their domestic chores; show them love; look for di erent ways to express his a ection; when one of them would drink water from a cup, he would drink from the same side; one of his wives of Jewish origin was once belittled by another who referred to her as a ‘Jewess’. e Prophetsa comforted her and said: ‘Why do you not say that you are not a Jewess, but a descendent of the prophets of God Almighty.’ When his wives became ill, he would take it as his own illness and feel their su ering even more acutely than they did; he would always show concern for their emotions and would never interfere in their relations with their close relatives. Instead, he would help strengthen those ties. On one occasion, he entered the room of his wife Umme Habibara and saw her in a tender embrace with her younger brother Muawiyah ra—who would later become a great Islamic ruler. Instead, of displeasure, the Prophetsa was moved by this display of sibling love. He 13  Hazrat Mirza Bashir-ud-Din Mahmud Ahmad sat next to her and asked her if she loved Muawiyahra. She said yes. To this the Prophetsa replied: ‘If he is loved by you, he is loved by me too.’ How happy she must have felt at these words and at seeing the Holy Prophetsa look on her relatives, not as a stranger but through her eyes. e depth of his love, by which he cherished those whom she held dear, [must have lled her with joy]. is sight was the manifestation of the verse: ‫ش‬ ‫ش ت‬ ‫ش‬ ‫ت‬ ‫ت‬ ‫ُ م ُ ں ُ ی‬ ‫ُ ی‬ ُ ‫ُ ُش م‬ I have become you, and you are as I; I am the body and you are the soul; None can say that we are separate to each other. But still it ought to be remembered that despite this supreme demonstration of humanity, the Holy Prophetsa completely and utterly belonged to God and he expected the same from his wives. Human nature is deeply ingrained with the will to survive [as a species]. e moment a female reaches puberty she desires progeny. is is expressed not through words, but by physical changes in her body. And men of good health, no matter how independent minded they may be, succumb to the same longing in their private moments. However, there are many who subscribe to the view that procreation is anathema to 14  Muhammad the Great Exemplar the godly. Such people fail to comprehend that if the righteous do not give birth to any progeny of their own, who is to set an example regarding the essential human obligation of raising children. e Holy Prophetsa took great pride in his children. He did not seek to hide his affections for them and said that they were a great blessing from God. He never showed neglect or indi erence and gave his children his undivided attention and cared for their upbringing. He did not distance himself from them, but said that love for one’s children was one of the most sacred divine obligations. In their tender years, when they lacked understanding and awareness, he nurtured them; as they grew older he looked after their upbringing and when they matured he focused on their education; as adults, when they took charge of their own households, he treated them with respect and they remained the focus of his love. Once his daughter called him to attend to one of his grandsons who had been taken ill. e child writhed in pain as he lived through the nal moments of his life in great agony. e Holy Prophetsa took him in his arms, and at seeing his pain, the depth of his love and mercy brought tears to his eyes. A companion, who was present there and who did not realise the task of a prophet is not just to relay the commandments of God to people, but to also provide a perfect human example, 15  Hazrat Mirza Bashir-ud-Din Mahmud Ahmad was amazed at this sight. He said: ‘O Prophet of Godsa, you teach us patience, yet today it is your eyes which swell with tears.’ e Holy Prophetsa looked at him and replied: ‘Perhaps your heart does not possess mercy, but God has made my heart merciful.’ What a wonderful lesson the Holy Prophetsa gave through these words; that to love one’s progeny and feel their su ering is among the highest human virtues. How then is it possible for a prophet of God to be free of such sentiments? us he was an example to others in the sphere of human emotions, just as he was in the sphere of higher morals. Of the Holy Prophet’ssa children, only Hazrat Fatimara survived until his nal days. Whenever she would enter his company he would stand up and kiss her and seat her next to himself. When his [grandchildren] would run and play around him, he would hoist them on his lap, show them tenderness and exhort them in accordance with their age and give them lessons in high morals. In this feature of humanity, the Holy Prophetsa established the highest example for us. Yet he would always instruct and act on the principle that love for a child ought not to be so excessive it makes people unmindful of their other obligations to God, nor should it lead them to forget their true responsibilities towards their progeny; that is, to provide them with the best upbringing, high moral training, education and guidance. 16