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Dear Readers!
Welcome to the second issue of this
year.
Happy Milad-Un-Nabi
I congratulate you all on the blessed occasion
of Milad-Un-Nabi, Prophet Muhammad's Birthday on 12 Rabi' Al-Awwal, 5
February 2012.
May Allah's blessings be upon Muhammad (PBUH) and his Family and
Companions.....Amen
 While I believe that good things tend
to happen to people who consistently choose the high road, the correlation
between ethics and success is a loose one at best. Thus, it is pretty hard
to sincerely promote ethics by appeals to self-interest.
What's more, when self-interest is the controlling justification for moral
behavior, moral reasoning is replaced by a pragmatic cost-benefit analysis
that invites rationalizations and condones selfishness. When people are
kind, honest, or respectful only when there is a pay-off, or obey rules only
when they think the risk of punishment is too great, ethical behavior is
just an investment. Judging by the amount of lying, cheating, and other
dishonorable conduct out there, it is not generally regarded as a good
investment.
Too often, honesty and other virtues impede rather than improve chances for
success. For those who are unwilling to pay dues for their integrity, ethics
simply costs more than they are willing to pay.
But there is an undervalued benefit of good character, a benefit we can
promote in good faith to our kids, students, and employees: people who
struggle to be good and decent have better relationships.
Traits like honesty, responsibility, compassion, and respectfulness may seem
like expensive luxuries, but they are priceless assets when it comes to
building enduring and rewarding relationships with our spouses, children,
friends, and co-workers.
For me, good relationships marked by love, respect, and kindness are the
best road to happiness. When you think of it, that is really quite a
pay-off.
Good ethics make better relationships; this
is all I have to say.
Thank You all for being with
us.....Godspeed!
 Sehr Farrukh
- Editor
in Chief
Melbourne, Australia
sehr@intellectmag.com
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The birthday of the Prophet (s.a.w.) is called Maulid which denotes the
festivities organised on this auspicious day. The alternative term Milad,
which means 'birthday anniversary' is also commonly used. Thus in this case,
the day is referred to as Miladun-Nabi, the birthday anniversary of the
Prophet.
Prophet Muhammad (s.a.w.) was born on the night of 12 Rabi' al-Awwal, the
third lunar month. This date is also remembered with sadness, as it is also
the day of his demise. In the late eighth century, the house in Mecca in
which he was born was transformed into a place of private worship by the
mother of the Caliph Harun ar-Rashid and the pilgrims, who came to Mecca to
perform Hajj (pilgrimage), visited it to offer special prayers. This
practice has a parallel to day in that, after the completion of the various
rites associated with the performance of the Hajj, many pilgrims visit the
Prophet's Mosque in Medina to offer prayers.
It appears that the tendency to commemorate Miladun-Nabi on a grand and
festive scale emerged first in Egypt during the Fatimid Era (969 - 1171 A.C)
This is quite logical, for the Fatimid Caliphs were descendants of the
Prophet (s.a.w.) through his daughter Hazrat Bibi Fatima (a.s.) married to
the Prophet's cousin, Hazrat Murtaza Ali (a.s.). The Egyptian historian
Maqrizi (d. 1442 AC) describes one such celebration held in 1122 AC basing
his account on Fatimid sources It is interesting to note that at that
celebration, the gathering included prominent scholars and officials of the
religious hierarchy. They listened to sermons (khutba) and were given
sweets, particularly honey, the favorite of the Prophet (s.a.w.). On that
occasion, the poor received alms. The tradition of Miladun-Nabi in Egypt was
continued from the Fatimid days by all subsequent dynasties.
The way in which the birthday anniversary was celebrated varied in different
countries. In Turkey, the mosques were decorated with lights, whereas in
other Islamic lands, the occasion was marked by recitations of Na'ats and
other devotional songs in praise of the Prophet (s.a.w.) In some countries
like Morocco, the celebration, after its inception, became an important part
of the religious life to such an extent that, for example, in Iraq, the
birthday came to be considered in the hierarchy of festive days second only
to 'Id al-Fitr and' Id al-Adha.
Throughout the Middle Ages, the Prophet's birthday was lavishly celebrated
in Mecca, the city of his birth. In India, celebrations included large
exhibitions of paintings, lectures and a funfair of activities ending with
lavish feasts in which everybody participated. More recently, in this
century 12 Rabi' al-Awwal was declared a public holiday in the Ottoman
Empire, as it is the Pakistan today. In Pakistan the whole month is devoted
to the remembrance of the Prophet (s.a.w.) and his ethical, political and
social role. The Seerat Conference mentioned earlier is one such activity of
that nature.
To gain an insight into the manner in which this auspicious occasion was
observed and celebrated in various countries in which Islam flourished, the
reader is requested to refer to an account of the celebration in the book
entitled 'And Muhammad is His Messenger' by Anne Marie Schimmel. In recent
times, there is an increasing tendency to use the occasion of Miladun-Nabi
to reflect upon the life of the Prophet (s.a.w.) and seek from it answers to
fundamental questions of how a Muslim should live his life for it to be
truly Islamic. The Prophet's life and his conduct has become a model on
which every Muslim aspires to build his life according to the situation in
which he finds himself, as Allah says in the Holy Our'an:
"Verily, in the apostle of God you have a good example for everyone who
looks forward (with hope and awe) to God and the Last Day and remembers God
unceasingly."(Sura Al-Azhab 33:21)
The example of the Prophet (s.a.w.)
In spite of his appointment as the Prophet (Nabi) of Allah, Muhammad (s.a.w.)
never claimed to possess any superhuman qualities. He maintained that he was
a mortal and a servant ('abd) of Allah to whom revelation (wahi) came, as it
is indicated in the Holy Our'an. .
"Say thou, (0 Prophet:) 'I am but a mortal like you. It has been revealed
to me that your God is the One God: go then, straight towards Him and seek
His forgiveness.' And woe unto those who ascribe divinity to aught beside
Him." (Sura 41:6)
He knew that his role. was to be the messenger (Rasul) and mediator of Allah
in guiding mankind. It is important to note that even in this function of
acting as a guide, he reminded the people that only Allah was able to guide.
"Verily, thou cannot guide aright everyone whom thou lovest: but it is
Allah who guides him that wills (to be guided); and He is fuIly aware of all
who would let themselves be guided." (Sura Al-Qasas 28: Verse 56)
It can be understood from this that Allah's guidance is an act of His grace
with which He rewards all who desire to be guided. The Prophet (s.a.w.)
preached exactly that, whatever happened to him was nothing but Allah's
unbounded grace and, through this act of mercy and kindness, he was
appointed to be a guide amongst the people.
He never claimed vanity in spite of his exalted position as indicated in the
Holy Our'an. As Allah 'taught Adam the names of all things" (Sura Al-Baqarah
2: Verse 31), He taught Muhammad (s.a.w.) the Our'an; the first revelation
coming to him on the Night of Qadr (Sura al-Qadr 96: Verse 3). The
designation of the Prophet as being 'Mercy for the mankind' (Rahmat
lil-alamin) (sura Al-Anbiya 21Verse 107) is another example of his lofty
post. He saw his role amongst his people as their guide and teacher and by
his example was to steer them to salvation. Whosoever followed him, and his
way of life, understood their purpose and meaning of their existence in the
world. In this context, the chosen (al-Mustafa)the Prophet became the
prototype, (Uswa Husana) a 'Beautiful Model'.
The function of the Prophet has been misunderstood by the non-Muslims. His
function was not only to be a spiritual guide, but also the organizer of the
new social order, which came as a result of the Last Revelation (the Holy
Qur'an). Outsiders have understood his role, for example, as a political
figure of high distinction and great statesmanship. However, his role, as a
religious and spiritual guide of man and how his life could be emulated by
those who are aspiring sanctity and piety, is still misunderstood. With
regard to this, Seyyed Hossein Nasr, an eminent Muslim writer says "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."_ The integration of the material and spiritual aspect of one's
life was the hallmark of the lifestyle of the Prophet (s.a.w.) and how he
managed to fulfill this dual role, should become an example for Muslims who
today face immense difficulties in trying to live in a society which is
becoming increasingly material."
Prophet Muhammad (s.a.w.) participated fully in social life. He married and
had a household. He was ruler, judge and fought many battles in which he
underwent painful ordeals. In this personal life, both as an orphan and
adult, he underwent many hardships. In spite of, this, he always exhibited
humility and tolerance. He also made time to detach himself from the hustle
bustle of daily life and indulged in contemplation and meditation. By this
practice, he integrated his physical aspect of his life with spiritual
activities.
In his daily life, he exercised utmost kindness and showed concern for the
weak. His loving kindness extended over all beings. He was noted for his
love of children and used to greet them and play with them. He was also
known for his love of animals.
He lived simply and his saying "Faqri Fakhri ('My poverty is my pride')"
became a motto for the many who followed him. Every phase of his work and
action became an ideal model of moral perfection. Whatever he did remains
exemplary for his followers and thus his actions and sayings were recorded
and preserved in the famous Hadith literature. His was a noble and serene
cause in the Way of Allah and all those who came into contact with it, were
to know that what he preached and the Message of Allah that he conveyed was
to show the nobility and generosity of the humankind in fulfilling the
purpose of creation. His concern for peace and tranquility in all spheres of
human activity was paramount.
The nobility and generosity of the Prophet (s.a.w.) was best exemplified in
his triumphant entry into Mecca. The very people who had caused untold
hardships to him were forgiven instead of him taking revenge and ushering
punishment. This act of generosity was to become a source of immense joy and
"pride to his followers, who understood the Message of Allah in the practice
of their Faith in that it preached tolerance and forgiveness.
His love and compassion for the fellow beings and his concern for their
welfare in all spheres of human endeavors are exampled and recorded. He was
their uncrowned king, ruler and father who was concerned with the welfare of
his subjects. His total involvement in social welfare matters of the
community (Ummah) earned him high praises and respect. He continually sought
better relationship between the members of the Ummah and those of the other
Faiths (Christians and Jews) and in this manner preached brotherhood,
tolerance and patience (sabr) as those qualities that would ensure peace and
harmony. In this way he tried to make the practice of religion to be
integral part of life so that there was peace and equilibrium between all
forces that confront man. Anything that sought to destroy this equilibrium
was counteracted. For example, the many wars that were fought, whether for
political or social reasons, were for preserving the Faith (Din) and social
justice. In this manner, war had a positive meaning as an activity to
establish peace and harmony. It is also interesting to note that apart from
the outward war (Jihad) of combativeness, the Prophet (s.a.w.) also
advocated inward combativeness which was necessary for maintaining the inner
equilibrium. This battle was called the 'Great Struggle' (al-Jihad al-Akbar)
and is fought in man against forces that tend to negate Allah's Will.
Interestingly, the outward war was designated by the Prophet (s.a.w.) as the
'Small Struggle' (al-Jihad al-Asghar).
The Prophet's quality of magnanimity, that is the nobility of his soul and
his quality to be above petty feelings, exhibited itself most of all in
charity towards man and all other beings. There was no narrowness or
pettiness in the soul of the Prophet (s.a.w.), no limitation in giving of
himself to others, both in terms of time and resources. The saying that 'It
is more blessed to give than to receive', was characteristic of his life
until his demise.
In the brief account of the noble qualities of the Prophet (s.a.w.)
presented here, one of the key features that emerges is that his lifestyle
highlights the fact that in order to achieve the harmony, peace and
tranquility within the society at large and within the self, man has to live
in this world and not reject it. It is through constant struggle in this
world, that man will be in a position to transcend it (i.e. human state) and
achieve the realization of the Absolute which is the true destiny of man.
The life of the Prophet (s.a.w.) is looked upon as a prototype by the
believer in his quest to achieve this lofty status. How man should use the
example of Prophet's life is indicated below in the concluding paragraph.
"The Holy Prophet's life gives us every fundamental guideline that we
require to resolve the problem as successfully as our human minds and
intellects can visualize. His example of integrity, loyalty, honesty,
generosity both of means and of time, his solicitude for the poor, the weak
and the sick, his steadfastness in friendship, his humility in success, his
magnanimity in victory, his simplicity, his wisdom in conceiving new
solutions for problems which could not be solved by traditional methods,
without affecting the fundamental concepts of Islam, surely all these are
foundations which, correctly understood and sincerely interpreted, must
enable us to conceive what should be truly modern and dynamic Islamic
society in the years ahead."
The Muslims must now awake, taking their example from the glorious life and
the marvelous teachings of the holy Prophet, build their spiritual and
religious faith in Muhammad and work for the development of science,
knowledge and political and social advance along the line of the most
progressive races of mankind.
We must accept this Divine Message as the channel of our union with the
“Absolute” and the “Infinite” and, once our spiritual faith is firmly
established, fearlessly go forward by self-sacrifice, by courage, and by
application to raise the scientific, the economic, the political and social
position of the Muslims to a place of equality with Christian Europe and
America.
Source: ILM Vol. 12,No.2 - December 1989
Courtesy: Sehr Farrukh
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Sehr Farrukh