There is no such thing
as a great talent without great will-power.
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Ethical standard of Holy
Prophet [PBUH]
Imam Zaid Shakir
The ongoing “Cartoon Crisis” raises several issues. One of the most
important is the incumbency of seeing the ongoing crisis as an
opportunity to educate people in the West about our blessed Prophet (PBUH).
Along those lines, one of the greatest things we can do is teach about
the exalted ethical standard introduced by our Prophet (PBUH). That
ethical standard is the bedrock of his mission and message. In an age of
instantaneous communications and globalized media it is important for
Muslims to reaffirm our commitment to the prophetic ethical ideal. Under
prevailing conditions, the sensationalized excesses of some Muslims,
excesses that contradict the ethical teachings of our Prophet (PBUH),
are often used to distort the perception of Islam in the West. That
distortion in turn helps to create prejudiced attitudes towards Islam
and Muslims.
I would argue that the images that insinuate a connection between our
Prophet (PBUH), and terrorism are more informed by the hijackings,
kidnappings, beheadings, and cold-blooded murder of unsuspecting
civilians, all of which characterize many of our recent political
struggles, than to any inherent biases or prejudices among the people of
Europe and America. If we Muslims are going to contribute to changing
how Islam and our Prophet (PBUH), are viewed in the West, we are going
to have to change what we ourselves are doing to contribute to the
caricaturing of Islam. That change can only be affected by sound
knowledge coupled with exalted practice, and reviving the lofty ethical
ideal of our beloved Prophet (PBUH).
You will surely be tested in your wealth and your lives. And you will
hear from those given the scriptures before you and from the idolaters
much abuse. If you patiently persevere, and remain mindful [of God],
surely in this is a manifestation of firm resolve. Al-Qur’an 3:186An
examination of the ethical standard of the Prophet (PBUH), relevant to
the current crisis, must begin by looking at certain critical Qur’anic
verses. We will begin by examining the above passage. This verse was
preemptively revealed as consolation to the Prophet (PBUH), and his
followers in anticipation of the abuse that would be heaped upon them
from parties amongst the Jews, Christians, and idolaters. In the face of
that abuse a course of action was prescribed. Namely, that they
patiently endure those abuses and remain mindful of God in the face of
the negative propaganda that would increase as their worldly power grew.
The implication of that course of action is beautifully captured in the
words of the great 18th Century Turkish scholar Imam Ismail al-Burusawi
in his commentary of the Qur’an. He says, “God is going to treat you as
one undergoing a test in order to show your mettle in persevering in the
truth and righteous deeds.”
Imam Burusawi then summarizes one of the main lessons of the verse: You
should know that reciprocating vile deeds with vile deeds would only
increase vileness. Therefore, the command to patiently endure abusive
transgressions minimizes those things that bring harm to the worldly
realm. Similarly, the command to remain mindful of God minimizes those
things that jeopardize the life hereafter. Hence, this verse combines
the etiquettes essential for [success in] this world and the next.
It is interesting to note that this verse was revealed after the
migration to Medina. Therefore, it was a pronouncement of state policy
for the nascent Muslim polity. The strategic benefits of this policy
would be realized years later in the bloodless conquest of Mecca. That
conquest was made possible in large part because the Prophet (PBUH), did
not cultivate a spirit of vengeance and retaliation in his followers.
Nor did he cultivate in them a deep hatred for the people he was
commissioned to call to Islam. It was on the basis of this spirit that
he was able to fully accept and welcome into the fold of Islam his
bitterest enemies – Abu Sufyan, ‘Amr bin al-‘As, Khalid bin al-Walid,
Ikrima bin Abi Jahl, and many others.
‘A’isha, the blessed wife of the Prophet (PBUH), may God be pleased with
her, was asked to describe the character of the Prophet (PBUH). She
responded: He was not foul in his actions, nor in his speech; he was not
boisterous in the marketplace; he did not retaliate in kind to vile acts
perpetrated against him; rather he pardoned and forgave.” This tradition
involves a detailed explanation of a more general description given by
‘A’isha of the Prophet (PBUH). She mentioned that his character was an
embodiment of the Qur’an. In other words, his character was godly, for
the Qur’an is the eternal Speech of God.
Here we should pause and reflect on the mission of the Prophet (PBUH).
He mentioned, describing that mission, “I was only sent to perfect good
character.” Consistent with what we mentioned above, we could interpret
the tradition to mean, “I was only sent to make people more godly.” This
idea that Islam is a path to godliness has to be stressed in these days
when many Muslims view it strictly as a path to worldliness. That
worldliness has contributed to the Muslim community, generally speaking,
falling ever further down the slippery slope of political expediency.
Political involvement is certainly a critical aspect of Islam. However,
political expediency cannot provide ex post facto determinants of our
values and principles. Those have been determined, a priori, by God.
This idea of godliness is not something strange in our religion. The
12th century jurist, Al-‘Izz bin ‘Abd as-Salaam, one of the greatest
latter day scholars, mentions in his book Shajara al-Ma’arif w’al-Ahwal:
No one is suitable for the supporting friendship of The Judge (Almighty
God) until he rectifies himself with the etiquettes of the Qur’an, and
he adorns himself with the Attributes of the Most Merciful, to the
extent humanly possible. He (God) is most excellent and He commands [His
servants] with excellence. He is most generous and He commands
generosity. He beautifies and He commands beautification. He is the
Benefactor and He commands extending benefit. He relieves and He
commands bringing relief. He is All Forgiving and He commands
forgiveness. He conceals faults and He commands the concealment of
faults. He repairs and restores and He commands restoration.
