CALL TO THE WORLD Now that peace prevailed, the Prophet took full advantage of the opportunities it afforded him. He sent his companions with letters to the rulers and kings the borders of whose kingdoms were contiguous with, or close to Arabia. The companions used to deliver these letters to the rulers. – Iran, Byzantium, Abyssinia, Egypt and Syria, amongst others. These letters contained the fundamental teachings of Islam and the rulers were invited to accept Islam. Some of them, like Negus, the ruler of Abyssinia accepted Islam, while others rejected it, but they accepted the letters graciously and sent presents to the Prophet. Only the Emperor of Life and Teachings of the Prophet Muhammad 2. The Life of the Prophet Muhammad ~ 49 ~ Iran, Khusro Parvez, tore the Prophet’s message apart in his arrogance. He considered it below his dignity to accept such a letter. When the Prophet received this news, he said: “The Emperor of Persia has himself torn his Kingdom into pieces.” This prediction was fulfilled during the rule of Caliph Umar, when Iran came under Muslim rule. FALL OF MAKKAH Two years after the signing of this treaty, it was violated by the Quraysh. The Prophet then announced that the peace agreement had been revoked. Subsequently, on the 10th of Ramadan, he left for Makkah accompanied by 10,000 companions. This march was conducted in complete secrecy. Only when they encamped a few miles from the city did the Makkans come to know of their arrival. The Makkans were completely taken by surprise. Faced with this numerical strength, the Makkans found themselves helpless. Therefore they conceded their defeat without any resistance. Makkah was thus conquered without any armed encounter. The Muslims had strict orders to shed no blood. The Makkans were told that they would be safe if they kept indoors or took refuge in the Kabah or in Abu Sufyan’s house. After the fall of Makkah the Kabah was purified of all the idols, which had been placed in it. Then Bilal, the Negro companion of the Prophet, went up on to the roof of the Kabah and gave the call to prayer (Azan). Then the companions said the thanksgiving prayer, led by the Prophet. Life and Teachings of the Prophet Muhammad 2. The Life of the Prophet Muhammad ~ 50 ~ PARDON FOR ALL The Makkan leaders sat in the compound of the Kabah. They were, without exception, the worst types of criminals. Therefore, even if all of them had been put to death, the punishment would have been fully justified. But the Prophet, being of a noble character, did not take any action against them. He unilaterally declared a general amnesty, saying: “Go, you are all free.” The Makkan idolaters could hardly believe their ears. This generous treatment meted out to the fallen foe won all hearts, including those of the most bitter enemies of Islam. After the conquest of their hearts, they had no choice but to embrace Islam. All the insolent Makkans surrendered and joined the Prophet in his mission as his companions. All opposition had just vanished. BATTLE OF HUNAYN The fall of Makkah was not taken kindly by all the tribes. The Banu Thaqif and the Hawazin, who lived between Makkah and Taif, were highly perturbed by the developments in Makkah. Sensing the danger to their independence and supremacy, they turned aggressive and collected a huge army. This army was encamped in the valley of Hunayn, to which a narrow pass was the only entrance. Expert archers hid themselves behind rocky crags. The Prophet arrived with an army of 12,000. The Muslims filed between the narrow rocky walls of the pass, panicked under the sudden heavy Life and Teachings of the Prophet Muhammad 2. The Life of the Prophet Muhammad ~ 51 ~ rain of arrows from the hidden archers. About 11,000 of the 12,000 strong Muslim army turned and fled, for they were not at all prepared for this sudden attack. But the Prophet and some of his close companions showed no signs of panic, reposing their entire trust in God. God sent His succour as promised. Thus, despite the initial setback, the course of battle was altered. The Muslims won an extraordinary victory. Six thousand members of the Hawazin tribe were taken prisoner. They were proven war criminals. According to the prevailing custom, they should all have been put to death. But the Prophet pardoned them all and set them free without setting any conditions. This extraordinary and unexpected amnesty impressed these insolent people so much that they all entered the fold of Islam. After the conversion of the Hawazin tribe, the rebel Thaqif tribe of Taif lost courage. Within one month they all surrendered and embraced Islam. FIRST HAJJ UNDER ISLAM The first Hajj under Islam took place in the ninth year of Hijrah. The Prophet himself did not lead it but sent Abu Bakr in his place. The ninth year of Hijrah witnessed a rapid spread of Islam. Representatives of tribes inhabiting far off parts of Arabia poured into Madinah. They had a two-fold purpose—to convert to Islam and to establish relations with the newly formed Islamic state. These delegations came in such large numbers that it became known as the year of delegations. In this way one after another all the tribes of Arabia entered the fold of Islam. Life and Teachings of the Prophet Muhammad 2. The Life of the Prophet Muhammad ~ 52 ~ THE FAREWELL PILGRIMAGE After having consolidated the power of Islam in Arabia, the Prophet set out to perform Hajjatul wida, his Farewell Pilgrimage. It was the last year of his life. He left Madinah for Makkah accompanied by Madinan Muslims. When the news spread that the Prophet was going to perform the pilgrimage, various tribes living in Arabia began pouring into Makkah. Therefore when the Prophet of Islam performed his first as well as his last pilgrimage, he was joined by 125,000 Muslims. During this pilgrimage the revelations about the rules of the Hajj were given to him. These are followed by all Muslims to this day. When the Prophet arrived at Mount Arafat he imparted some teachings to the people present on that occasion. These are preserved in the form of the ‘Final Sermon’. During the Sermon of Arafat the last passage of the Quran was revealed: “Today I have perfected your religion for you, and I have completed My blessings upon you; and I have approved Islam as your religion.” (5:4-5) This proved to be his last visit, that is why it came to be called the “Farewell Pilgrimage.” Only three months after his return to Madinah he fell ill and, with the consent of all of his wives, stayed in the house of Aishah. He had fever and headache. He remained ill for about two weeks and breathed his last on 12 Rabiul Awwal Life and Teachings of the Prophet Muhammad 2. The Life of the Prophet Muhammad ~ 53 ~ 10 A.H. He continued leading prayers till he became too weak to go to the mosque. But before his death he said his last prayer in the Masjid-e-Nabawi and made Abu Bakr, his closest companion, the Imam of this prayer. This was a clear indication that he wanted Abu Bakr to succeed him as the leader of the believers. The Prophet died in the room attached to the Masjid-e- Nabawi. He was buried in the same place. Later when Abu Bakr and Umar died, they were also buried to the right and left sides of the Prophet. Life and Teachings of the Prophet Muhammad 3. The Concept of Worship in Islam ~ 54 ~ 3. THE CONCEPT OF WORSHIP IN ISLAM WORSHIP, according to the Quran, is the sole purpose of the creation of man. The Quran says: “I have not created jinn and mankind except to worship Me.” (51:56). There are a number of verses in the Quran, which elaborate on how the prophets were sent to this world for this very purpose. (16:36, 2:21, 4:36, 21:25). According to Islam, all individuals should lead lives of worship and devotion to God. The dictionary defines worship as bowing before someone and humbling oneself. “The essence of worship is fearfulness and humility,” says Lisan al-Arab. The dictionary meaning of the word is also its canonical meaning. Abu Hayyan says: “Prayer means humility: this is the consensus of religious scholars” (al Bahr al Muhit, Vol. 1, p. 23). That is why the Qur’an uses the word “arrogance” as the antonym of worship. Although worship’s real connotations are humility and fearfulness, when the word is used in relation to God, it also includes the concept of love. Ibn Kathir writes: “According to the dictionary, worship stands for lowliness… In the Islamic Shari’ah it is used to express a condition of extreme love coupled with extreme humbleness and apprehension.” (Tafsir al Qur’an, Vol. 1, p. 25) Iman Ibn Taimiyah says: “The word ‘Ubudiyat (adoring Life and Teachings of the Prophet Muhammad 3. The Concept of Worship in Islam ~ 55 ~ enslavement) expresses a mixture of extreme humility and extreme love.” (The Pamphlet on Ubudiyah, p. 28) Hafiz Ibn Qayyem also writes. “There are two components of worship: extreme love and extreme humility” (Tafsir ibn Qayyem, p. 65). The essence of worship then is to adopt an attitude of lowliness and humility before God. In the Qur’an, this is expressed by different words, such as Khashiyyah, Tadhurru, Ikhbat, Inabat, Khushu, Khudu and Qunut, etc. To worship God means utter prostration of oneself before Him. The Being before whom the act of worship is performed is no tyrant but an extremely kind Being, to whom we owe limitless blessings. So this expression of lowliness before Him is tinged with love. The concept of Ibadah entails that one should first realise his relation to God. The relation of man to God is the relation of the humblest creature to an extremely beloved Being. Man shivers in awe of God but, at the same time, he draws closer to Him in great expectations. For the fear of God is not of the kind produced by the sight of a fearful object. It is rather a feeling of extreme hope and extreme apprehension. It is a situation of love and fear in which man runs towards the very Being he fears, in the hope of receiving from Him His divine blessings. According to the Quran, the essence of worship is to be Godfearing. Life and Teachings of the Prophet Muhammad 3. The Concept of Worship in Islam ~ 56 ~ “O men, serve your Lord who has created you and those who have gone before you, so that you may guard yourselves against evil.’ (2:21) When a believer has developed this strong attachment to God, he reaches a state of deep realisation enabling him to experience the presence of God. The Prophet has been reported as saying: “Pray to God as if you are seeing Him.” (Mishkat, Chapter on Faith). According to this saying, the most sublime form of worship is that in which the worshipper is so lost in thoughts of God that he finds himself very close to Him. His apprehension of the divine presence should be as keen as if God were actually visible. This state of psychological proximity is the most sublime achievement of prayer. All rites of worship are aimed at arriving at that state. So the aim of our worship is to enter into a relationship with God “and” reach God. To find God thus in this life is the highest reality of religion. THE IMPLICATION OF WORSHIP What God desires of man, first and foremost, is that he display humility in His presence. It is this attitude, which is called worship. But man has not been created in a vacuum. He has rather been placed in a world full of diverse circumstances. If the believer has truly surrendered his being before God, then this spirit will manifest itself in his dealings with everyone he comes in contact Life and Teachings of the Prophet Muhammad 3. The Concept of Worship in Islam ~ 57 ~ with. This submission, a manifestation of true worship can be divided into two categories: the individual and the collective. Individual obedience means obeying God in those matters which are related to his personal life. It covers all those commandments which pertain to morals and dealings with man, like speaking the truth, keeping one’s promises, being honest and trustworthy, upholding justice, being a well-wisher of all, etc. All this involves surrendering to the will of God in one’s personal affairs. (33:36). This individual obedience is an obligation for every believer. He has to mould his external life entirely on the pattern indicated by God. (2:208) The second category of commandments, called Ita’ah (submission), may be termed social commandments. These can be carried out only when the whole of society is willing to obey them. That is why such commandments have always been sent by God only when the believers had already established a political organisation among themselves. Because only then are they in a position to enforce such social laws. That is why social laws are addressed to any Muslim society, which is invested with authority, rather than to individuals who have no political power. We find that during the Makkan period only the basic part of the Shariah was revealed. The rest of the Shariah continued to be revealed according to the circumstances. These laws are directed only at those groups of believers who are in a position to carry them out. As we learn from the Quran: Life and Teachings of the Prophet Muhammad 3. The Concept of Worship in Islam ~ 58 ~ “God does not charge a soul with more than it can bear.” (2:286).
Posted on: Mon, 17 Jun 2013 20:18:08 +0000
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