Remembering the Prophet Muhammad

In these days, Muslims all over the world remember the birth of the Prophet Muhammad. Three different dates are mentioned in the traditions, all of them, however, in the month of Rabi' al-Awwal. Many therefore take this month as an occasion to focus on contemplating and studying his life and his work. There are stories for the children and poems that are recited, describing his parents and his childhood as an orphan in Makkah, a place of pilgrimage and a commercial centre at the crossroads of the main caravan routes where his uncle Abu Talib brought him up together with his own numerous children and trained him to be a tradesman.

Besides being successful in his profession, Muhammad differed from most of his collegues in that he was honest and had a fine antenna for justice. The latter caused him to become aware of the religious and social grievances in his city and to join a group of likeminded young men that defended the rights of the poor and underprivileged. The former which earned him the nickname Al-Amīn, the Trustworthy, most probably had a role when Khadija, an extraordinary woman who conducted her own business after her husband's death, employed him as her representative. Impressed by his qualities and aware of their shared commitment to social justice, she married him although she was considerably older. She was also the first one who recognized the significance of his first experience of revelation when he came home from his meditations in the wilderness, deeply shaken, and supported him through the following years of persecution. They were joined by Muhammad's young cousin Ali, his friend Abu Bakr, his freedman Zaid and an increasing number of men and women whom the new revelation gave new hope and food for thought, teaching God's unity and human responsibility in contrast to the oppressive multitude of deities and religious authorities, reminding of God's loving kindness and the blessing that goes with ethical behaviour, and warning of the consequences of selfishness, injustice and cruelty. The message was not completely new: it was linked with the tradition of Abraham and Ismail and the memory or earlier prophetic teachers who spoke out against idolatry and opression and appealed to people to serve God alone. Islām, surrender to God, was to be the foundation for justice and peace.

The movement was a thorn in the flesh of the Establishment that considered it a danger for their privileges and profits. When attempts to dissuade the Prophet from his assignment by means of bribes and threats failed, Muslims were attacked and sometimes killed until they could no longer feel safe. Some emigrated to Abyssinia to live under the protection of the Christian ruler. Against those who remained, the city council decided a boycot that lasted several years but did not yield the expected result due to the Muslims' patience and the secret resistance by some young people from influential families. Khadija and Abu Talib, however, never recovered from the privation.

While plans were discussed to get rid of the Prophet, if neccessary by means of murder, representatives of Yathrib, a town in an oasis north of Makkah, offered protection to him and his followers, hoping that he would be able to end a long feud between the local tribes. The emigration is considered the starting point of the independent Muslim communitiy. A treaty was made between the clans and tribes that integrated locals and immigrants into what came to be known as Madinat an-Nabi, the city-State of the Prophet. Common decisions were made by the city council but the tribal groups retained their cultural and, at least in the case of the Jewish tribes, their religious identity. Muslims fondly tell the story of the first mosque being built as a centre of worship and study and the call to prayer as well as regular congregational prayers and Friday services being instituted. Revelations that came in Madinah built up on the existing passages on basic spiritual and ethical matters, giving a number of legal and socio-political details. The text of the revelation was collected in what we now know as the Qur'an and further explained by the Prophet in words and actions. These are the sources in which Muslims look for guidance: in matters of worship, of their personal, family and professional life, for precedents in legal questions, for ways to educate their children and to refine their own character, and in questions of war and peace - for unfortunately a number of internal and external conflicts had to be dealt with.

Muslims express their love and respect for the Prophet Muhammad in various ways, especially in these days when we remember his birth. Prayers for blessings on him and his family and companions are a regular part of ritual prayers. With all the love Muslims feel, it is important, however, to remember that Muhammad is a human being. As the Qur'an point out, he is not supposed to be a father figure to whom we could relate as children without a resposibility of our own but a "witness, a herald of good news and a warner, and someone who invites to God with His permission, and a radiant sun" that can help with our orientation if we open our own eyes. We are to learn both from his teaching and his example thoughtfully and mindfully. He is the seal of the prophets both in the sense that he completed what we need in order to prepare our mind for a life in our complex world and in the sense that he is the "seal of approval" that confirms earlier messengers as true prophetic teachers. Idealizing the Prophet beyond the reasonable fondness and respect can prevent us from having access to the human example and support we need. Keeping in mind that he was sent as a "mercy for the worlds" should give us a perspective for implementing what we learned in a meaningful way to promote mercy and peace in our society.

God, bless our master Muhammad and the near and dear ones of our master Muhammad with a blessing by which You deliver us from all fear and want and by which You share out to us all that we need and by which You purify us from all evil and by which You elevate us to the most elevated rank and by which You make us reach the farthest goal of all good both in life and after death.

May peace and blessings be on all prophets and messengers, on all those who bear witness for God in life and death, all truthful men and women who are near to God, and all servants of God who relentlessly work for peace.

(c) Halima Krausen, 2006