Advent of Prophet Muhammed(pbuh) It was the will of God that the glorious sun of humanity's guidance, which was to illuminate the world without end, should rise from the orb of Arabia. For it was the darkest corner of this terrestrial globe, it needed the most radiant daystar to dispel the gloom setting on it. God had chosen the Arabs as the standard bearers of Islam for propagating its message to the four corners of the world, since these guileless people were simple hearted, nothing was inscribed on the tablets of their mind and heart, nothing so deep engraver as to present any difficulty in sweeping the slate clean of every impression. The Romans and the Iranians and the Indians, instinctually thrilled by the glory of their ancient arts and literatures, philosophies, cultures and civilizations were all crushed by the heavy burden of the past, that is, a conditioned reflex of 'touch not-ism' had got itself indelibly etched in their minds. The imprints in the memory of the Arabs were lightly impressed merely because of their rawness and ignorance or rather their nomadic life, and thus these were liable to he obliterated easily and replaced by new inscriptions. They were, in modern phraseology, suffering from unperceptiveness which could readily be remedied while other civilized nations, having vivid pictures of the past filled in their minds, were haunted by an obsessive irrationality which could never be dismissed from their thoughts. The Arabs, simple minded and straightforward, possessed the will of iron. If they failed to entertain a belief, they had no hesitation in taking up the sword to fight against it; but if they were convinced of the truth of an idea, they stayed with it through fire and water and were ever prepared to lay down their lives for it. It was this psyche of the Arab mind which had found expression through Suhayl b. 'Am, while the armistice of Hudaybia was being written. The document began with the words: "This is what MUHAMMED, the Messenger of God has agreed". Suhayl promptly raised the objection, "By God, If I witnessed that you were God's Messenger I would not have excluded you from the House of God and fought you". Again, it was the same Arab turn of mind which is reflected in the summons of 'Ikrama b. Abu Jahl. Pressed hard by the assailing charge of the Byzantine forces he cried out, "What a dolt you are! I have wielded the sword against the Messenger of God. Will I turn my back upon you ?" Thereafter he called out to his comrades, "Is there anyone to take the pledge of death on my hands?" Several persons immediately offered themselves and fought valiantly until they were all maimed and came to a heroic end. (Tabari, Vol. IV, p.36) The Arabs were frank and unassuming, practical and sober, industrious, venturesome and plain spoken. They were neither double dealers nor liked to be caught in a trap. Like a people true soured, they were always out spoken and remained firm once they had taken a decision. An incident, occurring before the Hijrah of the Prophet (Peace Be Upon Him), on the occasion of the second pledge of 'Aqaba, typically illustrates the character of the Arabs. Ibn Is'haq relates that when Aus and Khazraj plighted their faith to the Prophet (Peace Be Upon Him) at 'Aqaba , 'Abbaas b. 'Ubada of Khazraj said to his people, "O men of Khazraj, do you realize to what you are committing yourselves in pledging your support to the Prophet? It is to war against one and all. If you think that in case you lose your property and your nobles are killed you will give him up to his enemies, then do so now; for, by God, it would bring you shame in this world and the next. But if you have decided that you will be true to your words if your property is destroyed and your nobles are killed, then pledge yourselves; for, by God, it would bring you profit and success both in this world and the next." The Khazraj replied: "We will pledge our support even if we lose our property and our leaders are killed; but, O Messenger of Allah, what will we get in return for redeeming our pledge"' "Paradise", said the Prophet (Peace Be Upon Him) in reply. Thereupon they said, "Stretch forth your hand"; and when the Prophet did so, they took their oath." (Ibn Hisham, Vol. I, p. 446) And in truth and reality, the Ansaar (45) lived up to their word of honor. The reply given to the Prophet (Peace Be Upon Him) on a subsequent occasion by S'ad b. Mu'adh perfectly expressed their feelings. S'ad had said to the Prophet (Peace Be Upon Him), "By God, if you continue your march and get as far as Bakr al Ghimad,(46) we would accompany you and if you were to cross this sea, we would plunge into it with you." (47) "My Lord, this ocean has interrupted my march although I wanted to go ahead and proclaim the name in all the lands and seas"(48) These were the words uttered despairingly by 'Uqba b. Nafi' on reaching the shore of the Atlantic ocean. What 'Uqba said on finding his victorious advance blocked by the ocean speaks volumes of the seriousness, absolute trust and iron will of the Arabs in accomplishing the task considered truthful by them. The Greeks, the Byzantines and the Iranians were peoples of a different mettle. Accustomed to improving the shining hour as a godsend opportunity, they lacked the grit to fight against injustice and brutality. No ideal, no principle was attractive enough for them: no conviction or call was sufficiently potent to tug at their heartstrings in a way that they could imperil their comfort and pleasure. Unspoiled by the nicety, polish and ostentatiousness usually produced by the display of wealth and luxury of an advanced culture, the Arabs had not developed that fastidiousness which hardens the heart and ossifies the brain, allows no emotion to catch the flame and always acts as an inhibition when one's faith or conviction demands stirring of the blood. This is the listless apathy which is hardly ever erased from one's heart. Candidly honest and true souled, the Arabs had no taste for intrigue and duplicity. They were courageous, intrepid fighters accustomed to a simple and hard life filled with dangers and spent most of their time riding on horse backs across the waterless desert. These were the rules of iron essential for a nation required to accomplish a great task, especially, in an age when adventure and enterprise were the laws of Medes and Persians. The common ignorance of the Arabs, exempted from the shame or reproach it involves, had helped to conserve the natural briskness and intellectual energy of these people. Being strangers to philosophies and sophistry, ratiocination and lame and impotent quibbling, they had preserved their soundness of mind, dispatch, resoluteness and fervidness of spirit. The perpetual independence of Arabia from the yoke of invaders had made the Arabs free as birds; they enjoyed the benefits of human equality and beauty of living nature; and were not acquainted with the pomp or majesty or haughty demeanor of the emperors. The servile temper of the ancient Persia had, contrarily, exalted the Sasanian monarchs to supernatural beings. If any king took a medicine or was given phlebotomy, a proclamation was made in the capital that all and sundry should suspend their trades and business on that day.(49) If the king sneezed, nobody dared raise his voice to say grace, nor was anybody expected to say 'Amen' when the king sent up a prayer. The day any king paid a visit to any noble or chief was regarded an event so memorable that the elated family of the fortunate grandee instituted a new calendar from that day. It was an honor so singular that the grandee was exempted from payment of taxes for a fixed period besides enjoying other rewards, fiefs and robes of honor.(50) We can imagine what a state audience of the king must have been like for those who were allowed to appear before him. By etiquette, all the courtiers, even the highest nobles and dignitaries, were required to stand silently with their hands folded on the navel, and their heads bowed in reverence.(51) Actually, this was the ceremonial etiquette prescribed for State audience during the reign of Chosroes I (531-579), known as Anushirvan (of the Immortal Soul) and 'Adil (the Just). One can very well visualize the pompous ceremonials in vogue during the reign of Sasanid kings justly reputed as tyrants and despots. Freedom of speech and expression (and not censure or criticism, in the least) was a luxury never indulged in by anyone in the vast kingdom of the Sasanids. Christensen has related, on the authority of At-Tabari, a story about Chosroes I, passing under the name of 'The dust' among the Sasanid kings, which demonstrates the freedom of allowed by the Iranian kings and the price paid for the imprudence of speaking out the truth. "He assembled his council and ordered the secretary for taxes to read aloud the new rates of collection. When the secretary had announced the rates, Chosroes I asked twice whether anyone had any objection to the new arrangement. Everybody remained silent but on the third time of asking, a man stood up and asked respectfully whether the king had meant to establish a tax for perpetuity on things perishable, which, as time went on, would lead to injustice. "Accursed and rash !" cried the King, "To what class do you belong?" "I am one of the secretaries", replied the mall "Then', ordered the king, "Beat him to death with pen cases". Thereupon every secretary started beating him with his pen case until the poor man died, and the beholders exclaimed: "O King, we find ,all the taxes you have levied upon us, just and fair!' (Iran ba 'Ahad Sasaniyan, p.511) The horrible condition of the depressed classes in the then India, who were condemned as untouchables by the social and religious laws promulgated by the Aryans, baffles all human understanding. Subjected to it gruesome indignity, this unfortunate class of human being was treated pretty much the same way as pet animals except that they resembled the species of man. According to this law, a Sudra who assaulted a Brahmin or attempted to do so, was to lose the limb with which the assault was made. The Sudra was forced to drink boiling oil if he made the pretentious claim of teaching somebody.(Manil Shahtra, 10 Chapter) The penalty for killing dogs, cats, frogs, chameleons, crows and owls was the same as that for killing the Sudras. (R.C. Dutt, Ancient India, Vol. III, pp. 324 qnd 343) Unworthy treatment of their subjects by the Sasanian Emperors had not been the lot of the common man in Byzantium, but in their pride and policy to display the titles and attributes of their omnipotence, the Caesars of Rome had all the signs of their oriental counterparts. Victor Chopart writes about the arbitrary rule and majesty of the Roman Emperors. "The Caesars were gods, but not by heredity, and one who rose to power would become divine in his turn, and there was no mark by which he could be recognized in advance. The transmission of the title of Augustus was governed by no regular constitutional law; it was acquired by victory over rivals, and the Senate did no more than ratify the decision of arms. This ominous fact became apparent in the first century of the Principate, which was merely a continuance of the military dictatorship."(52) If we compare the servile submission of the common man of Byzantium and Persia with the spirit of freedom and pride, as well as the temperament and social conduct of the pre-Islamic Arabs, we would see the difference between the social life and natural propensities of the Arabs and other nations of the world. "May you be safe from frailty", and "Wish you a happy morning", were some of the salutations very often used by the Arabs to hail their kings. So solicitous were they of preserving their dignity and pride, honor and freedom that many a time they even refused to satisfy the demands of their chiefs and rulers. A story preserved by Arab historians admirably describes the rudimentary Arab virtues of courage and outspokenness. An Arab king demanded a mare known as Sikab from its owner belonging to Bani Tamim. The man flatly refused the request and instantly indited a poem of which the opening lines were: Sikab is a nice mare, good as gold, Too precious it is to be gifted or sold. And, in the concluding verse he said: To grab it from me, make no effort, For I am competent to balk your attempt. (54) The virtues common to all Arabs, men and women, were their overweening pride, loftiness of ambition, chivalrous bearing, magnanimous generosity and a wild, invigorating spirit of freedom. We find all these features of Arab character depicted in the affair leading to the murder of 'Amr b. Hind, the King of Hira. It is related that 'Amr b. Hind once sent to 'Amr b. Kulthum, the proud cavalier and noted poet of Banu Taghlib, inviting him to pay a visit to himself, and also to bring his mother, Layla bint Muhalhil, to visit his own mother. 'Amr came to Hira from Jazira with some of his friends, and Layla came attended by a number of her women. Pavilions were erected between Hira and the Euphrates. In one of these pavilions 'Amr b. Hind entertained 'Amr b. Kulthum, while Layla found quarters with Hind in an adjoining tent. Now, 'Amr b. Hind had already instructed his mother to dismiss the servants before calling for dessert, and thus cause Layla. to wait upon her. Accordingly, Hind sent off her servants at the appointed moment and asked her guest, "O Layla, hand me that dish." Layla felt insulted and exclaimed in shame, "Let those who want anything, fetch it for themselves". Hind insisted on her demand despite Layla's refusal. At last Layla cried, "O shame! Help Taghlib, help !" 'Amr b. Kulthum got his blood up on hearing his mother's cry and seizing a sword hanging on the wall, smote the King dead with a single blow. At the same time, the tribesmen of Banu Taghlib ransacked the tents and made rapid strides back of Jazira. 'Amr b. Kulthum has narrated this story in an ode which is a fine illustration of the pre-Islamic ideal of chivalry. It was included in the Sab'a Mu'allaqat or the Seven Suspended Odes. The same Arab tradition of democracy tempered by aristocracy is to be witnessed in the meeting between the Arab envoy, Mughira b. Shu'ba, and Rustam, the Sasanian General and administrator of the empire. When Mughira entered the splendid court of Rustam, he found the latter sitting on a throne. Mughira made his way direct to Rustam, as was an Arab's wont, and sat down on the throne by the side of Rustam. Rustam's courtiers, however, lost no time in getting Mughira down from the throne of their chief. Thereupon Mughira said, "We had heard that you are a sagacious people but now I see that none is more block headed than you. We Arabs treat everybody as an equal and enslave no man save on the battlefield. I had presumed that you would also be conducting yourselves similarly towards your own people. You should have better told us that you have exalted some amongst you as your gods; for, we would have then known that no dialogue was possible between us and you. In that case we would not have dealt with you in the way we have done, nor came to see you, although it was you who invited us here." (Tabari, Vol. IV, p. 108) There was yet another reason for the advent of the last Prophet (Peace Be Upon Him) in Arabia and it was Ka'ba, the House of God, built by Abraham and Ishmael (Peace Be Upon Him) as the center for worship of One God. "Lo ! the first Sanctuary appointed for mankind was that at Becca (55), a blessed place, a guidance to the peoples." [Qur'an 3:96] There is a mention of the valley of Baca in the Old Testament. The old translators of the Bible gave this word the meaning of 'a valley of weeping', but better sense seems to have prevailed later on. According to more recent of the Biblical scholars, the word 'signifies rather any valley lacking water, and 'the Psalmist apparently has in mind a -particular valley whose natural condition led him to adopt that name.(56) Now, this waterless valley, which can easily be identified with the valley of Makkah, has been thus mentioned in the Book of Psalms. "Blessed art they that dwell in thy house; they will still be praising thee Selah. Blessed is the man whose strength is in thee; In whose heart are the ways of them. Who passing through the valley of Baca make it a well. " [Psalm 84:4-6] The birth of the Prophet MUHAMMED (Peace Be Upon Him) in the city of Makkah was really an answer to the prayer sent up by Abraham and Ishmael (Peace Be Upon Him) while laying the foundation of Ka'ba. They had beseeched God in these words: "Our Lord! And raise up unto them an Messenger from among them, who shall recite unto them Thy revelations, and shall teach them the Book and wisdom, and shall cleanse them. Verily Thou! Thou art the Mighty, the Wise." [Qur'an 2:129] A standing norm of God Almighty is that He always answers the prayers of those who are pious and devoted and pure in heart. The Messengers of God (Peace Be Upon Him) occupy, without doubt, a higher place than the most devout and the godliest believers. All the earlier scriptures and prophecies bear witness to this fact. Even the Old Testament testifies that the supplication of Abraham in regard to Ishmael (Peace Be Upon Him) met the approval of the Lord. The Book of Genesis says: "And as for Ish'ma-el, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation." (Gen. 17:20) That is why the Prophet (Peace Be Upon Him) is reported to have said: "I am the (result of the) prayer of Abraham and prophecy of Jesus". (Musnad Imam Ahmad) The Old Testament still contains, notwithstanding its numerous recensions and alterations, the evidence that this prayer of Abraham was answered by God. Mark the very clear reference in the Book of Deuteronomy to the advent of a prophet. "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken." (Deut. 18:15) Now, this being a prognosis by Moses, "Thy brethren" clearly indicates that the prophet promised by God was to be raised from amongst the Ishmaelites who were the cousins of Israelites. God again reiterates His promise in the same Book: "And the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him". (Deut. 18:17-18) The words 'put my words in his mouth' occurring in this oracle very clearly indicate the advent of the Prophet (Peace Be Upon Him) who was to recite and deliver to his people the divine revelation exactly as he received them. This prediction has been substantiated by the Qur'an also. "Nor doth he speak of (his own) desire". [Qur'an 53:3] Again, the Qur'an says about the revelation vouchsafed to the Prophet MUHAMMED (Peace Be Upon Him): "Falsehood cannot come at it from before it or behind it. (It is! a revelation from the Wise, the Owner Praise." [Qur'an 41:42] But, quite unlike the Qur'an, both the Bible and its followers ascribe the authorship of the 'Books' included in the Bible to the 'ancient sages' and the 'great teachers' and never to the Divine Author Himself. Modern Biblical scholars have reached the conclusion that: "Ancient Jewish traditions attributed the authorship of the Pentateuch (57) (with the exceptions of the last eight verses describing Moses' death) to Moses himself. But the many inconsistencies and seeming contradictions contained in it attracted the attention of the Rabbis, who exercised their ingenuity in reconciling them." (Jewish Encyclopedia, Vol. IX, p.589) As for the 'Books' forming part of the New Testament, they have never been treated, either literally or in their contents to be of Divine origin. These books really contain a biographical account and anecdotes of Jesus (Peace Be Upon Him), as narrated by the later scribes, rather than a Book of revelation sent unto the Master.(59) We now come to the geographical position of Arabia, which, being connected by land and sea routes with the continents of Asia, Africa and Europe, occupied the most suitable place for being chosen as the center of enlightenment for radiating divine guidance and knowledge to the entire world. All the three continents had been cradles of great civilizations and powerful empires, while Arabia lay in the center (60) through which passed the merchandise of all the countries (61), far and near, affording an opportunity to different nations and races for exchange of thoughts and ideas. Two great empires, Sasanid and Byzantine, on either side of the Arabian peninsula, governed the history of the world. Both were large, rich and powerful, and both fought each other constantly; yet, Arabia jealously guarded her independence and never allowed either of the two powers to lay its hands on it, barring a few territories lying on its frontiers. Excepting a few peripheral tribes, the Arab of the desert was extremely sensitive to his regal dignity and untrammeled freedom, and he never allowed any despot to hold him in bondage. Such a country, unimpeded by political and social constraints, was ideally suited to become the nucleus of a Universal message preaching human equality, liberty and dignity. For all these reasons God had selected Arabia, and the city of Makkah within it, for the advent of the Prophet (Peace Be Upon Him) to whom divine Scripture was to be sent for the last time to pave the way for proclamation of peace throughout the length and breadth of the world from age to age. "Allah knoweth best with whom to place His message." [Qur'an 6:125] | |
Friday, January 22, 2010
Pre-Prophethood
Pre-Prophethood
Social and moral condition
In the civilized countries, there were powerful governments and great centers of arts and culture and learning but their religions had been garbled so completely that nothing of their original spirit and content was left in them. Nor were there any reformers or divinely inspired guides of humanity to be found anywhere.
BYZANTINE EMPIRE
Crushed under vexatious and burdensome taxes levied by the Byzantine Empire(22), the allegiance to any alien ruler was considered by the populace as less oppressive than the rule of Byzantium. Insurrections and revolts had become such a common feature that in 532 A.D., the public voiced its discontent most dramatically in Constantinople by the Nika (win or conquer) revolt which took a toll of 30,000 lives.(23)
The only diversion of the chiefs and nobles was to squeeze wealth, on different pretexts, from the harassed peasantry, and squander it on their pleasure and amusement. Their craze for merriment and revelry very often reached the depths of hideous savagery.
The authors of the Civilization, Past and Present have painted a lurid picture of the contradictory passions of the Byzantine society for religious experience as well as its love for sports and recreation marked by moral corruption.
"Byzantine social life was marked by tremendous contrasts. The religious attitude was deeply ingrained in the popular mind. Asceticism and monasticism were widespread throughout the empire, and to an extraordinary degree even the most commonplace individual seemed to take a vital interest in the deepest theological discussions, while all the people were much affected by a religious mysticism in their daily life. But, in contrast, the same people were exceptionally fond of all types of amusements.
The great Hippodrome, accommodating 80,000 wide eyed spectators, was the scene of hotly disputed chariot races which split the entire populace into rival factions of 'Blue' and 'Green.' The Byzantine people possessed both a love of beauty and a streak of cruelty and viciousness. Their sports were often bloody and sadistic, their tortures horrible, and their aristocratic lives were a mixture of luxury, intrigue, and studied vices. (24)
Egypt had vast resources of corn and shipping on which Constantinople largely depended for its prosperity, but the whole machinery of the imperial government in that province was directed to the sole purpose of squeezing profits from the ruled for the benefit of the rulers. In religious matters, too, the policy of suppressing the Jacobite heresy was pursued relentlessly.(25) In short, Egypt was like a milking cow whose masters were only interested in sucking her milk without providing any fodder to her.
Syria, another fair dominion of the Byzantine Empire, was always treated as a hunting ground for the imperiousness and expansionist policy of the imperial government. Syrians were treated as slaves, at the mercy of their master, for they could never pretend to have any claim to a kind or considerate behavior upon their rulers.
The taxes levied upon them were so excessive in amount and so unjust in incidence that the Syrians had very often to sell their children for clearing the government dues. Unwarranted persecution, confiscation of property, enslavement and impressed labor were some of the common features of the Byzantine rule.(Kurd 'Ali, Khutat Sham, Vol. i, p.101)
THE PERSIAN EMPIRE
Zoroastrianism is the oldest religion of Iran. Zarathushtra,the founder of Zoroastrianism, lived probably about 600-650 B.C. The Persian empire, after it had shaken off the Hellenistic influence, was larger in size and greater in wealth and splendor than the Eastern Roman or Byzantine empire. Ardashir I, the architect of Sasanian dynasty, laid the foundation of his kingdom by defeating Artabanus V in 224 A. D.
In its heyday of glory the Sasanid Empire extended over Assyria, Khozistan, Media, Fars (Persia), Azarbaijan Tabaristan (Mazandaran), Saraksh, Marjan, Marv, Balkh (Bactria), Saghd (Sagdonia), Sijistan (Seastene), Hirat, Khurasan, Khwarizm (Khiva), Iraq and Yemen, and, for a time, had under its control the areas lying near the delta of the river Sind, Cutch, Kathiawar, Malwa and few other districts.
Ctesiphon (Mada'in), the capital of the Sasanids, combined a number of cities on either banks of the Tigris. During the fifth century and thereafter the Sasanid empire was known for its magnificence and splendor, cultural refinement and the life of ease and rounds of pleasure enjoyed by its nobility.
Zoroastrianism was founded, from the earliest times, on the concept of universal struggle between the ahuras and the daevas, the forces of the good and the evil. In the third century Mani appeared on the scene as a reformer of Zoroastrianism. Sapor I (240-271 ) at first embraced the precepts uttered by the innovator, remained faithful to them for ten years and then returned to Mazdaism. The Manichaeism was based on a most thorough going dualism of the two conflicting souls in man, one good and the other bad.
In order, therefore, to get rid of the latter, preached Mani, one should practice strict asceticism and abstain from women. Mani spent a number of years in exile and returned to Iran after the accession of Bahram I to the throne, but was arrested, convicted of heresy, and beheaded. His converts must have remained faithful to his teachings, for we know that Manichaeism continued to influence Iranian thought and society for a long time even after the death of Mani. (Iran ba 'Ahd-i-Sasaniyan, pp.233-269)
Mazdak, the son of Baudad, was born at Nishapur in the fifth century. He also believed in the twin principle of light and darkness but in order to put down the vile emanating from darkness, he preached community of women and goods, which all men should share equally, as they do water, fire and wind. Mazdakites soon gained enough influence, thanks to the support of Emperor Kavadh, to cause a communistic upheaval in the country.
The rowdy element got liberty to take forcible possession of wives and property of other citizens. In an ancient manuscript known as Namah Tinsar the ravages done to the Iranian society by the application of the communistic version of Mazdaeism have been graphically depicted as under:
"Chastity and manners were cast to the dogs. They came to the fore who had neither nobility nor character, nor acted uprightly, nor had any ancestral property; utterly indifferent to their families and the nation, they had no trade or calling; and being completely heartless they were ever willing to get into mischief, to mince the truth, vilify and malign others; for this was the only profession they knew for achieving wealth and fame." (26)
Arthur Christensen concludes in Iran under the Sasanids:
"The result was that the peasants rose into revolt in many places, bandits started breaking into the houses of nobles to prey upon their property and to abduct their womenfolk. Gangsters took over the possession of landed estates and gradually the agricultural holdings became depopulated since the new owners knew nothing about the cultivation of land."(Iran ba 'Ahd-i-Sasaniyan, p.477)
Ancient Iran had always had a strange proclivity to subscribe to the extremist calls and radical movements, since, it has ever been under the influence of irreconcilable political and religious concepts. It has often been swinging as if by action and reaction, between epicureanism and strict celibacy; and at others, either yielded passively to despotic feudalism and kingship and preposterous priesthood, or drifted to the other extreme of unruly and licentious communism; but has always missed that moderate, poised and even temper which is so vital for a healthy and wholesome society.
Towards the end of the Sasaniyan Empire during the sixth century, all civil and military power was concentrated in the hands of the Emperors who were alienated from the people by an impassable barrier. They regarded themselves as the descendants of celestial gods; Khosrau Parviz or Chosroes II had lavished upon himself this grandiose surname: "The Immortal soul among the gods and Peerless God among human beings; Glorious is whose name; Dawning with the sunrise and Light of the dark eyed night."(Iran ba 'Ahd-i-Sasaniyan, p.604)
The entire wealth of the country and its resources belonged to the Emperor. The kings, grandees and nobles were obsessed with amassing wealth and treasure, costly gems and curios; were interested only in raising their own standard of living and luxuriating in mirth and merriment to an extent that it is now difficult for us to understand their craze for fun and festivity.
He can alone visualize their dizzy rounds of riotous living who has studied the history, literature and poetry of the ancient Iran and is also well informed about the splendor of Ctesiphon, Aiwan-i-Kisra(27) and Bahar-i-Kisra,(28) tiara of the emperors, the awe striking court ceremonials, the number of queens and concubines, slaves, cooks and bearers, pet birds and beasts owned by the emperors and their trainers and all.(29)
The life of ease and comfort led by the kings and nobles of Persia can be judged from the way Yazdagird III fled from Ctesiphon after its capture by the Arabs. He had with him, during his flight, one thousand cooks, one thousand singers and musicians, and one thousand trainers of leopards and a thousand attendants of eagles besides innumerable parasites and hangers on but the Emperor still felt miserable for of having enough of them to enliven his drooping spirits.(30)
The common people were, on the other hand, extremely poor and in great distress. The uncertainty of the tariff on which each man had to pay various taxes gave a pretext to the collectors of taxes for exorbitant exactions. Impressed labor, burdensome levies and conscription in the army as footman, without the inducement of pay or any other reward, had compelled a large number of peasants to give up their fields and take refuge in the service of temples or monasteries.(31) In their bloody wars with the Byzantines, which seemed to be never ending and without any interest or profit to the common man, the Persian kings had been plying their subjects as a cannon fodder.(32)
INDIA
The remarkable achievement of the ancient India in the fields of mathematics, astronomy, medicine and philosophy had earned her a lasting fame, but the historians are agreed that the era of her social, moral and religious degradation commenced from the opening decades of the sixth century.(33) For shameless and revolting acts of sexual wantonness were consecrated by religion, even the temples had degenerated into cesspools of corruption.(34)
Woman had lost her honor and respect in the society and so had the values attached to her chastity. It was not unusual that the husband losing in a game of chance dealt out even his wife.(35) The honor of the family, especially in higher classes claiming a noble descent, demanded that the widow should burn herself alive with the funeral pyre of her dead husband. The custom, upheld by society as the supreme act of fealty on the part of a widow to her late husband, (36) was so deep-rooted that it could be completely suppressed only after the establishment of the British rule in India.
India left behind her neighbors, or, rather every other country of the world, in evolving an inflexible and callously inhuman stratification of its society based on social inequality. This system which excluded the original inhabitants of the country as exteriors or outcasts, was formulated to ensure the superiority of conquering Aryans and was invested with an aura of divine origin by the Brahmins.
It canalized every aspect of the people's daily life according to heredity and occupation of different classes and was backed by religious and social laws set forth by the religious teachers and legislators. Its comprehensive code of life was applicable to the entire society, dividing it into four distinct classes:
- The Brahmins or priests enjoying the monopoly of performing religious rites;
- The Kshatriyas of nobles and warriors supposed to govern the country; and,
- The Vaisyas or merchants, peasants and artisans;
- The Sudras or the non Aryan serfs meant to serve the first three castes.
The social laws accorded the Brahmin class distinctive privileges and an honored place in society. "A Brahmin who remembers the Rig Veda", says the Manu Shastra, "is absolutely sinless, even if he debases all the three worlds." Neither any tax could be imposed On a Brahmin, nor he could be executed for any crime. The Sudras, on the contrary, could never acquire any property, nor retain any assets. Not allowed to sit near a Brahmin or touch him, the Sudras were not permitted to read the sacred scriptures!
India was drying up and losing, her vitality. Divided into numerous petty states, struggling for supremacy amongst them, the whole country had been given to lawlessness, mal-administration and tyranny. The country had, furthermore, severed itself from the rest of the world and retired into her shell. Her fixed beliefs and the growing rigidity of her iniquitous social structure, norms, rites and customs had made her mind rigid and static.
Its parochial outlook and prejudices of blood, race and color carried within it the seeds of destruction. Vidya Dhar Mahajan, formerly Professor of History in the Punjab University College, writes about the state of affairs in India on the eve of Muslim conquest:
"The people of India were living in isolation from the rest of the world. They were so much contented with themselves that they did not bother about what was happening outside their frontiers. Their ignorance of the developments outside their country put them in a very weak position. It also created a sense of stagnation among them. There was decay on all sides. There was not much life in the literature of the period. Architecture, painting and fine arts were also adversely affected.
Indian society had become static and caste system had become very rigid. There was no remarriage of widows and restrictions with regard to food and drink became very rigid. The untouchables were forced to live outside the towns."(37)
ARABIA
The idea of virtue, of morals, was unknown to the ancient Bedouin. Extremely fond of wine and gambling, he was hardhearted enough to bury alive his own daughter. Pillage of caravans and cold blooded murder for paltry gains were the typical methods to still the demands of the nomad.
The Bedouin maiden, enjoyed no social status, could be bartered away like other exchangeable goods or cattle or be inherited by the deceased's heir. There were certain foods reserved for men which could not be taken by women. A man could have as many wives as he liked and could dispose of his children if he had not enough means to provide for their sustenance. (38)
The Bedouin was bound by unbreakable bonds of fidelity to his family, blood relations and, finally, to the tribe. Fights and forays were his sport and murder a trifling affair. A minor incident sometimes gave rise to a sanguine and long drawn warfare between two powerful tribes. Oftentimes these wars were prolonged to as many as forty years in which thousands of tribesmen came to a violent end. (39)
EUROPE
At the beginning of the Middle Ages the torch of knowledge flickered dimly and all the literary and artistic achievements of the classical past seemed destined to he lost for ever under the young and vigorous Germanic races which had risen to political power in the northern and western parts of Europe. (40)
The new rulers found neither pleasure nor honor in the philosophy, literature and arts of the nations outside their frontiers and appeared to be as filthy as their minds were filled with superstition. Their monks and clergymen, passing their lives in a long routine of useless and atrocious self-torture, and quailing before the ghastly phantoms of their delirious brains, (41) were abhorrent to the company of human beings.
They still debated the point whether a woman had the soul of a human being or of a beast, or was she blest with a finite or infinite spirit. She could neither acquire nor inherit any property nor had the right to sell or transfer the same.
Robert Briffault writes in the Making of Humanity:
"From the fifth to the tenth century Europe lay sunk in a night of barbarism which grew darker and darker. It was a barbarism far more awful and horrible than that of the primitive savage, for it was the decomposing body of what had once been a great civilization. The features and impress of that civilization were all but completely effaced. Where its development had been fullest, e. g. in Italy and Gaul, all was ruin, squalor and dissolution."(42)
The Era of Darkness and Depression
The sixth century in which the Prophet of Islam (Peace Be Upon Him) was born was, to be brief, the darkest era of history: it was the most depressing period in which the crestfallen humanity had abandoned all hopes of its revival and renaissance. This is the conclusion drawn by noted historian, H. G. Wells, who recapitulates the condition of the world at the time when Sasanid and Byzantine Empires had worn themselves out to a death like weariness:
"Science and Political Philosophy seemed dead now in both these warring and decaying Empires. The last philosophers of Athens, until their suppression, preserved the texts of the great literature of the past with an infinite reverence and want of understanding. But there remained no class of men in the world, no free gentlemen with bold and independent habits of thought, to carry on the tradition of frank statement and inquiry embodied in these writings.
The social and political chaos accounts largely for the disappearance of this class, but there was also another reason why the human intelligence was sterile and feverish during this age. In both Persia and Byzantium it was an age of intolerance. Both Empires were religious empires in a new way, in a way that greatly hampered the free activities of the human mind." (43)
The same writer, after describing the events leading to the onslaught of the Sasanids on Byzantium and eventual victory of the latter, throws light on the depth of social and moral degradation to which both these great nations had fallen. In these words:
"A prophetic amateur of history surveying the world in the opening of the seventh century might have concluded very reasonably that it was only a question of a few centuries before the whole of Europe and Asia fell under Mongolian domination. There were no signs of order or union in Western Europe, and the Byzantine and Persian Empires were manifestly bent upon a mutual destruction. India also was divided and wasted." (44)
WORLDWIDE CHAOS
To be brief, the entire human race seemed to have betaken itself to the steep and shortest route to self destruction. Man had forgotten his Master, and had thus become oblivious of his own self, his future and his destiny. He had lost the sense to draw a distinction between vice and virtue, good and bad; it seemed as if something had slipped through his mind and heart, but he did not know what it was.
He had neither any interest nor time to apply his mind to the questions like faith and hereafter. He had his hands too full to spare even a moment for what constituted the nourishment of his inner self and the Spirit, ultimate redemption or deliverance from sin, service to humanity and restoration of his own moral health. This was the time when not a single man could be found in a whole country who seemed to be anxious about his faith, who worshipped the One and only Lord of the world without.
associating partners to Him or who appeared to be sincerely worried about the darkening future of humanity. This was the situation then obtaining in the world, so graphically depicted by God in the Qur'an:
"Corruption doth appear on land and sea because of (the evil) which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return."
Pre-Prophethood
Religious conditions
Great religions of the world had spread the light of faith, morality and learning in the ages past, but everyone of these had been rendered a disgrace to its name by the sixth century of the Christian era.
Crafty innovators, unscrupulous dissemblers and impious priests and preachers had, with the passage of time, so completely distorted the scriptures (1) and disfigured the teachings and commandments of their own religions that it was almost impossible to recall their original shape and content. Had the founder or the prophet of any one of them returned to earth, he would unquestionably have refused his own religion and denounced its followers as apostates and idolaters.
Judaism had, by then, been reduced to an amalgam of dead rituals and sacraments without any spark of life left in it. Also, being a religion upholding racial snobbery, it has never had any message for other nations or the good of the humanity at large.
It had not even remained firmly wedded to its belief in the unity of God (which had once been its distinguishing feature and had raised its adherents to a level higher than that of the followers of ancient polytheistic cults), as commended by the Prophet Abraham to his sons and grandson Jacob (Peace Be Upon Him). The Jews had, under the influence of their powerful neighbors and conquerors, adopted numerous idolatrous beliefs and practices as acknowledged by modern Jewish authorities:
"The thunderings of the Prophets against idolatry show, however, that the cults of the deities were deeply rooted in the heart of the Israelites people, and they do not appear to have been thoroughly suppressed until after the return from the Babylonian exile."
Through mysticism and magic many polytheistic ideas and customs again found their way among the people, and the Talmud confirms the fact that idolatrous worship is seductive.(2) The Babylonian Gemara (3) (popular during the sixth century and often even preferred to Torah by the orthodox Jews) typically illustrates the crudeness of the sixth century Jews' intellectual and religious understanding. This is by virtue of its jocular and imprudent remarks about God and many an absurd and outrageous beliefs and ideas, which lack not only sensibility but also inconsistency with the Jewish faith in monotheism.(4)
Christianity had fallen prey, in its very infancy, to the misguided fervor of its overzealous evangelists, unwarranted interpretation of its tenets by ignorant church fathers and iconolatry of its gentile converts to Christianity. The doctrine of Trinity, which came to have the first claim to the Christian dogma by the close of the fourth century, has been thus described in the New Catholic Encyclopedia.
"It is difficult, in the second half of the 20th century to offer a clear, objective, and straightforward account of the revelation, doctrinal evolution, and theological elaboration of the mystery of the Trinity. Trinitarian discussion, as envisioned by Roman Catholics as well as other sectors, presents a somewhat unsteady silhouette.
Two things have happened. There is an arrangement on the part of the exegetes and Biblical theologians, including a constantly growing number of Roman Catholics that one should not speak of Trinitarianism in the New Testament without serious qualification. There is also the closely parallel agreement on the part of the historians of the Trinitarian dogma and systematic theologians that when one does speak of an unqualified Trinitarianism, one has moved from the period of Christian origins to, say, the last quadrant of the 4th century.
It was only then that what might be called the definitive Trinitarian dogma 'one God in three persons' became thoroughly assimilated into Christian life and thought." (5)
Tracing the origin of pagan customs, rites, festivals and religious services of the pagans in Christianity, another historian of the Christian church gives a graphic account of the persistent endeavor of early Christians to ape the idolatrous nations. Rev. James Houston Baxter, Professor of Ecclesiastical History in the University of St. Andrews writes in The History of Christianity in the Light of Modern Knowledge:
"If paganism had been destroyed, it was less through annihilation than through absorption. Almost all that was pagan was carried over to survive under a Christian name. Deprived of demi-gods and heroes, men easily and half-consciously invested a local martyr with their attributes and labeled the local statue with his name, transferring to him the cult and mythology associated with the pagan deity.
Before the century was over, the martyr cult was universal, and a beginning had been made of that imposition of a deified human being between God and man which, on the one hand, had been the consequence of Arianism, and was, on the other, the origin of so much that is typical of medieval piety and practice. Pagan festivals were adopted and renamed: by 400, Christmas Day, the ancient festival of the sun, was transformed into the birthday of Jesus." (6)
By the time sixth century reared its head, the antagonism between Christians of Syria, Iraq and Egypt on the question of human and divine natures of Christ had set them at one another's throat. The conflict had virtually turned every Christian seminary, church and home into a hostile camp, each condemning and berating the other and thirsting after its adversary's blood.
Men debated with fury upon shadows or shades of belief and staked their lives on the most immaterial issues, (7) as if these differences meant a confrontation between two antagonistic religions or nations. The Christians were, thus, neither inclined nor had time to settle matters in proper their perspective and smother the ever-increasing viciousness in the world for the salvation of humanity.
In Iran, from the earliest times, the Magi worshipped four elements (8) (of which fire was the chief object of devotion) in the oratories or fire temples for which they had evolved a whole mass of intricate rituals and commandments. In actual practice, the popular religion included nothing save the worship of fire and adoration of Huare-Kishaeta or the Shining Sun. Certain rituals performed in a place of worship were all that their religion demanded, for, after which they are free to live as they desired. There was nothing to distinguish a Magi from an unconscientious, perfidious fellow!(9)
ARTHUR CHRISTENSEN WRITES IN L'IRAN LES SASSANIDESM :
"It was incumbent on the civil servants to offer prayers four times a day to the sun besides fire and water. Separate hymns were prescribed for rising and going to sleep, taking a bath, putting on the sacred cord, eating and drinking, sniffing, hair dressing, cutting of the nails, excrement and lighting the candle which were to be recited on each occasion with the greatest care.
It was the duty of the priests to compound, purify and tend the sacred fire, which was never to be extinguished, nor water was ever allowed to touch fire. No metal was allowed to rust, for metals, too, were revered by their religion." (10)
All prayers were performed facing the sacred fire. The last Iranian Emperor, Yazdagird III, once took an oath, saying: "I swear by the sun, which is the greatest of all gods". He had ordered those who had renounced Christianity to reenter their original faith and should publicly worship the sun in order to prove their sincerity.(11) The principle of dualism, the two rival spirits of good and evil, had been upheld by the Iranians for such a long time that it had become a mark and symbol of their national creed.
They believed that Ormuzd creates everything good, and Ahriman creates all that is bad. These two are perpetually at war and the one or the other gains the upper hand alternately. (12)The Zoroastrian legends described by the historians of religion bear remarkable resemblance to the hierarchy of gods and goddesses and the fabulousness of Hindu and Greek mythology. (13)
Buddhism, extending from India to Central Asia, had been converted into an idolatrous faith. Wherever the Buddhists went they took the idols (of the Buddha with them) and installed them there.(14) Although the entire religious and cultural life of the Buddhists is overshadowed by idolatry, the students of religion have grave doubts whether Buddha was a nihilist or a believed in the existence of God. They are surprised how this religion could at all sustain itself in the absence of any faith or conviction in the primal being.
In the sixth century A.D., Hinduism had shot ahead of every other religion in the number of gods and goddesses. During this period, 33 million gods were worshipped by the Hindus. The tendency to regard everything which could do harm or good as an object of personal devotion was at its height and this had given a great encouragement to stone sculpture with novel motifs of decorative ornamentation.(15)
Describing the religious condition of India during the reign of Harsha (606-648), a little before the time when Islam made its debut in Arabia, a Hindu historian, C. V. Vaidya, writes in his History of Mediaeval Hindu India.
"Both Hinduism and Buddhism were equally idolatrous at this time. If anything, Buddhism perhaps beat the former in its intense idolatry. That religion started, indeed, with the denial of God, but concluded by making Buddha himself as the Supreme God. Later developments of Buddhism conceptualized other gods like the Bodhisatvas and the idolatry of Buddhism, especially in the Mahayana school was firmly established. It flourished in and out of India so much that the word for an idol in the Arabic (16) has come to be Buddha itself."(17)
C. V. VAIDYA FURTHER SAYS :
"No doubt idolatry was at this time rampant all over the world. From the Atlantic to the Pacific the world was immersed in idolatry; Christianity, Semitism, Hinduism and Buddhism vying, so to speak, one with another in their adoration of idols." (History of Ancient India,Vol. I, p.101)
Another historian of Hinduism expresses the same opinion about the great passion for multiplicity of deities among the Hindus in the sixth century. He writes:
"The process of deification did not stop here. Lesser gods and goddesses were added in the ever-increasing numbers till there was a crowd of deities, many of them adopted from the more primitive peoples who were admitted to Hinduism with the gods whom they worshipped. The total number of deities is said to be 33 crores, i. e. 330 million, which, like the phrase 'Thy name is legion' , merely implies an innumerable host. In many parts of the country the minor gods receive as much or even more veneration than the major gods." (18)
The Arabs had been the followers of Abrahamic religion in the olden times and had the distinction of having the first House of God in their land. But the distance of time from the great patriarchs and prophets of yore and their isolation in the arid deserts of the peninsula had given rise to an abominable idolatry. Such adoration closely approximated to the Hindu’s zeal for idol-worship in the sixth century A. D.
In associating partners to God they were not behind any other polytheistic people. Having faith in the companionship of lesser gods with the Supreme Being in the direction and governance of the universe, they held the belief that their deities possessed the power to do them good or harm, or give them life or death. Idolatry in Arabia had reached its lowest ebb, where every region and every clan or rather every house had a separate deity of its own.(19)
Three hundred and sixty idols had been installed within the Ka'ba and its courtyard (20) - the house built by Abraham ('alaihi salaam) for the worship of the One and only God. The Arabs actually paid divine honors not merely to sculptured idols but venerated all types of stones and fetish---angels, jinn and stars were all their deities. They believed that the angels were daughters of God and the jinn His partners in divinity(21) and thus both enjoyed supernatural powers whose mollification was essential for their well-being.
Biography of Prophet Muhammed (Peace be upon him
Biography of Prophet Muhammed (Peace be upon him
PRE-PROPHETHOOD
This section allows you to have a glimpse of the situation prevailing in the entire old world, in the Arabian peninsula and in Mecca prior to the advent of the Last Prophet
IN MECCA
This section allows you to have a glimpse of the prevalent situation in the Prophet's (Peace be upon him) life At Mecca from Birth until Migration to Madina
IN MADINA
This section allows you to have a glimpse of the prevalent Situation in the Prophet's (Peace be upon him) life at Madina from Migration to his Eternal Rest
THE BATTLES
This section allows you to have a glimpse of the Battles & Expeditions of the Prophet (Peace be upon him) during his life
LETTER & TREATIES
This section allows you to have a glimpse of the Letters & Treaties of the Prophet (Peace be upon him) during his life.
Thursday, January 21, 2010
Muhammed for all campaign- By Jamate-e-Islami Hind
INTRODUCTION
Jama’at- e- Islami, Hind, Maharashtra a socio religious organization striving, since 1941, for peace, justice, upliftment of the downtrodden and formation of a just society has decided to launch a state level campaign to Introduce Prophet Muhammad PBUH, Mercy for all the creatures from 17th February, 2010 to 28th February, 2010.
Jamaat will try and remind Muslims about their eternal responsibility to perform Dawah and would try to eschew the perception that Muhammad PBUH is the Messenger of not only for Muslims but for all the creatures.
"And We have not sent you except as a mercy to mankind"
(Qur'an Al-Anbiyah 21:107)
(Qur'an Al-Anbiyah 21:107)
Theme of the Campaign: “Prophet Muhammad (Peace Be Upon Him) Mercy for All”.
Duration of the Campaign: Feb 17 to Feb 28, 2010
Campaign Objectives:
To create awareness amongst the masses:
Ø Prophet Muhammad (PBUH): The Guide, Leader, Savior and Last Messenger sent by Allah (God) for the entire humanity.
Ø Success in this world and Salvation in the Hereafter lies in the teachings of Prophet Muhammad(PBUH)
Ø Prophet Muhammad (PBUH)’s Mission, Achievements and Contribution to humanity
Ø Guidance of Prophet Muhammad in social, moral, economic, political scenario of India
Ø Dispel misunderstandings about the life and mission of Prophet Muhammad (PBUH)
Target: Reach out to 2 crore people of the state.
Topics:
Solutions of Prophet Muhammad (PBUH) to the problems of
Ø Social Discrimination
Ø Female Foeticide
Ø Dowry , Exploitation of women, widows, divorcees
Ø Labor Exploitation, Human Rights Violations
Ø Poverty and Economic Exploitation
Ø Corruption , Black Marketing
Ø Nudity, Obscenity & Prostitution
Ø Oppression and Injustice
Ø Global Economic Crisis
Ø Global Warming and Environmental Protection
Ø Treatment of Animals
Ø Communalism, Intolerance and Criminality
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