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The Prophet Mohammad (pbuh)
As a Human Prophet Muhammad ( p.b.u.h )
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<blockquote data-quote="genc_kalem" data-source="post: 180633" data-attributes="member: 15919"><p><strong>Names and attributes-Mercy and Compassion Embraced Everyone</strong></p><p></p><p><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: red">Mercy and Compassion Embraced Everyone</span></span></span></strong></p><p></p><p> </p><p> </p><p><span style="font-size: 15px"><span style="font-family: 'Times New Roman'"><img src="http://www.lastprophet.info/en/images/stories/kimdir/en2.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /> </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">In order to understand to what degree the Prophet Muhammad (pbuh) is a mercy ("<em>We sent you as a mercy to the world</em>" Al-Anbiya 107), it is necessary to take a look at the situation of the world before him. It has been historically established that, just as in many regions of the world, idols were dominant in Meccan society and, consequently, a full human drama was taking place. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">According to a statement in the Quran, </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">"<em>Evil appeared on land and in the seas because of the acts of man, and disorder reigned everywhere</em>" (Rumi 41). When the Prophet was still in his twenties, he participated in the <em>Hilfu'l-Fudul </em>which had been founded for the purpose of struggling against injustice, and he took an active role in it. Mentioning this event himself during his period of prophethood, he said, "<em>If I were called to such an organization today, I would immediately accept and follow it" (Ibn Sa'd, Tabaqat I, 129); thus, he announced how he maintained the ebullience of his inner stream of mercy.</em> </span></span></p><p></p><p> </p><p><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: red">a. Meccan Years</span></span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The compassion and mercy of the Prophet and the <strong>patience </strong>he demonstrated against the bad treatment and unbearable rudeness he saw during the Meccan years was manifested in the form of <strong>always wishing for the salvation </strong>of the oppressors who had long since been worthy of damnation. During his return from the trip to Taif, Gabriel informed him that he would immediately act against the Meccan idolaters in any way the Prophet wished. Muhammad's pleading, "<em>My Lord, forgive my people; they do not know what they are doing" </em>(Bukhari, Istitabe, 5), his forgiving and asking for salvation for his enemies who were merciless to him, and his <strong>praying to Allah to bring a generation with faith </strong>from their linage (Bukhari, Bad'ul-Halk, 7) is evidence of mercy and compassion unequaled in the world. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The Prophet Muhammad (pbuh) had the duty of conveying the message of Islam. This required compassion and mercy. He presented such a compassion-laden call to everyone he could reach. He spoke with everyone he could in every place. He especially never hesitated to speak with prominent Quraysh polytheists. However, at the same time he was cautioned in the Abasa Sura never to neglect ordinary citizens and believers. It was necessary to carefully pursue, every time and in every place, propagation activities with compassion that did not neglect the believers. In fact, throughout his life the Prophet spoke with everyone who came to him and particularly during the Medina period, he treated them with amazing hospitably and complimented them. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">His manifestation of mercy, patience, wishing for their forgiveness and salvation and his conveying Islam's message (training-teaching) would infuriate the Meccans who understood no language other than coarseness and roughness. They could not understand why he was patient and did not respond in kind to all they had done to him. </span></span></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The torture they made was not enough for them because, as stated in the Holy Quran, mercy and patience are the most powerful weapons (Balad 17). He would have an impact even on the most oppressive persons. The Meccans did not endure this war of patience; they had to exile Muhammad, the focal point of mercy and compassion, from Mecca. Whereas, he was a great blessing: "<em>I swear that by sending a prophet who reads Allah's verses, purifies them and teaches the people the book and wisdom, Allah has given believers a great blessing. Whereas, they were formerly clearly in perversion" (Al-i Imran 164).</em> </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Since the Prophet's apostleship was directed towards all people, naturally compassion and mercy would be aimed towards all mankind, as well. In fact, Allah described him to us as follows: </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">"I swear that such a prophet has come to you that your falling into difficulty will weigh heavy upon him. He is concerned about you and very compassionate and very merciful to believers" (Al-Tawba 128). </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The Prophet, some of whose higher virtues are found together in this verse, was happy with the salvation of believers and extremely sad when they fell into difficulty, and he showed them great compassion. In spite of the behavior of the hypocrites that made him extremely uncomfortable, he did not have them killed and gave them the same treatment as Muslims received. He never gave an opportunity for the propaganda, "Muhammad is killing the sahaba," to be materialized. Those who did not declare their faith were a constant source of pain for him and a subject of his call. The verse, "(My prophet!)<em>You are almost going to give your life because they do not declare their faith!</em>" (Al-Shuara 3), shows the dimensions of the compassion he felt towards people and, consequently, the sadness he felt for their not knowing the tranquility of faith. </span></span></p><p></p><p> </p><p><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: red">b. Medina Days </span></span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The Prophet's Medina life was the period when the Mercy of Muhammad (pbuh) reached its zenith. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The Prophet was a natural head of the family at home. He was very compassionate to members of the family and children. Anas ibn Malik was very happy to say that during the ten years he served the Prophet he never heard reproach from him even once. In fact, once when he got caught up in playing with some children he saw on the road to where he was going, the Prophet, who came to the same spot, only smilingly asked whether or not he had gone to the place he was sent. On another day an elderly woman was going to take the Prophet to oversee her work in a neighborhood outside of Medina. His mercy did not allow him to say "no" to anyone who asked something from him. If he had it, he would give it; if he did not have it, he would remain silent and wait. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Children, orphans, the forlorn, the elderly and the weak received the biggest share of the Mercy of Muhammad. The children he took on his shoulders even during salat, the children he accepted on the back of his saddle on his return from trips and those he took in his lap, the little ones he always greeted and patted on the head wherever he saw them were all nurtured and trained as future compassionate adults with the Mercy of Muhammad. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Rough and coarse behavior like dirtying the masjid and hanging on to the Prophet to ask for something were always met with understanding and a smile. By means of the compassionate warnings of Muhammad, animals were saved from being killed as hunting targets, from being seared with fire, from being left hungry and thirsty, from carrying heavy loads, and from being beaten, cursed and damned. It was the Prophet who said that a woman who caused a cat's death by confining it and leaving it without water would go to Hell, and that a sinful woman who saved a dying dog from a well and gave it water would go to Heaven. A locus of mercy, the Prophet saw a dog nursing its new-born pups on the side of the road in the Arch valley during the year 8 H. as he was going towards the conquest of Mecca. He immediately called its owner, Juayl ibn Suraqa, to stand guard there until the army had passed so the dogs would not be disturbed (ash-Shami, Subulu'l-huda va'r-rashad, Vii, 51). The Prophet, who went to the grave of the custodian of the masjid (whose death he was not informed of) and prayed for him, also reminded the imams that there may be sick, poor and elderly in the congregation. In matters that were left optional he always chose the easier one indicating that a trace of mercy should prevail in actions of the community. He would warn those who refrained from and abstained from the easiness and permission he had given, for whatever reason, that he knew Allah better than others and reminded them that he feared Allah more than anyone else (Bukhari, Itisam 5). </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The natural environment eventually became green due to his compassionate hands and effective suggestions. He persistently recommended that obstructions be removed from the roads, that still waters and oases not be polluted, that a tree be planted even on Doomsday, that trees not be cut unnecessarily even in war, and that crops not be burnt. Declaring Mecca and Medina to be a forbidden region and giving everything there a special status were extremely important precautions in respect to urbanization and environmentalism. Pilgrims being forbidden to kill any living creature in the Harem area and their not being allowed to pull up or cut plants or trees when they are dressed in pilgrim's garments sanctifies the idea of "not harming the environment" and protection of the environment, and also spreads this idea throughout all Islamic countries. The environment received its share of the blessing of the Mercy of Muhammad in this way. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Young people became subject to love and compassion and older people to respect and deference. The statement, </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">"<em>Those who do not show respect to their elders and compassion to the young are not from us</em>" (Tirmidhi, Birr 15), created a superior level and simplicity in human relations. Encouragement of compassion was stated in the principle, "<em>Those who are not merciful will not be treated mercifully.</em>" Muhammad forewent making some recommendations due to his concern that they would be hard for Muslims or that they would lead to difficulty over the long run (saying <em>"lawlâ an ashukka alâa ümmatî" - if it were not difficult for my community) (Bukhari, Iman 26).</em> </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Signing the Hudaybiya peace treaty with its harsh conditions and meeting opposition from those around him because of it, the Mercy of Muhammad declared a general amnesty two years later at the conquest of Mecca and forgave the Meccans who were awaiting death. And in a manner that amazed everyone... </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">He accepted repentance from everyone who understood their mistake and repented, and he never blamed them for their past, which made it easier for them to become purified and change. Thus, he did what a Prophet of repentance should and showed that compassion and forgiveness were necessary. </span></span></p><p></p><p> </p><p><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: red">PROPHET OF MERCY AND WAR </span></span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Outside of war he did not even flick anyone with his finger, and he cursed almost no one. When the Prophet exceeded these limits and cursed a Muslim, the Prophet asked Allah to make this a reason for forgiveness for him (Muslim, Birr 88-95). He only damned the enemy who laid a trap and killed Muslims. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The Mercy of Muhammad (pbuh) took sides with the Muslims who were treacherously martyred while they were going to teach the people and responded to this injustice with damning. This is quite natural... because he was a compassionate, but cautious commander who was careful to resurrect hearts with Islam rather than killing them even in war. His statement, "<em>I am a prophet of mercy; I am a prophet of war</em>" (O. Hanbal, Musned V, 405), affirms this. According to the findings of contemporary scholar Prof. M. Hamidullah, in ten years of war in an area of approximately two million kilometers, a total of 250 enemy soldiers and 150 Muslims gave their lives for the advent of Islam. This means that war had ceased to be a vehicle of destruction due to the Mercy of Muhammad. He always taught that women, children, civilians, places of worship and religious officials should not be touched, the environment should not be destroyed, and that being the means for one person's salvation was more important than possessing the world (Bukhari, Jihad 102). In other words, <em>futuhu'l-kulub </em>precedes <em>fütûhu'l-bul</em>. He commanded that captives be treated humanely and that a mother should not be separated from her child even if they were slaves. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">With his guidance, people were saved from being killed by having their organs cut out, from being tortured, and from having their female children buried alive. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">His being a "<strong>prophet of war</strong>" did not contradict his status as a "<strong>prophet of mercy." </strong>For he made war into an activity of mercy and turned it into a vehicle and means of implementation for a final call to make the affirmation of Allah. He fought against those who did not accept his call to Islam and who pointed their weapons against Muslims. It became a principle that, regardless of the conditions, those who proclaimed faith were spared. Jihad was no longer a display of heroism or a vehicle for exploitation, and was practiced as a last resort for people to be able to see the truth and accept it. This was a natural and even necessary attitude like resorting to surgery as a last means. In other words, armed struggle in Islam was like surgical intervention in medicine. For this reason, jihad is a principle and practice of mercy and compassion. Starting off from the word "<strong>melhame</strong>" which means both war and peace (İ. Manzur, Lisanu'l-Arap,XII, l-h-m article), it is also possible to understand and interpret the statement, "<em>a<strong>ne nabiyyu'r-rahma wa ane nabiyyü'l-melhame</strong></em>," as "I am a prophet of mercy; I am a prophet of tranquility and peace." In fact, during the final official parade of troops on the way to the conquest of Mecca, the Ansar commander, Sa'd Ubade, shouted in a voice loud enough for Abu Sufyan to hear, "Today is the day of the great battle." When Abu Sufyan complained, the Prophet corrected Sa'd Ubade's words saying, "<em>Today is the day Allah will exalt the glory of the Kaaba. Today is the day of mercy..." </em>(Vakidi, Megazi, II, 822), and thus declared the day of conquest to be a day of mercy. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">After he made this statement and then cleansed the Kaaba of idols, he announced a general amnesty for the Quraish who had forced him to migrate from Mecca eight years previously. This shows what kind of war or peace prophet he was. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">With a brand new perspective gained for believers through their belief in the unity of Allah, the Prophet both declared and actively showed that legally everyone was the same and equal (some were not right or wrong from birth), and that like the natural environment, other creatures possessed certain rights and deserved merciful treatment. </span></span></p><p></p><p> </p><p><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: red">Freedom of Religion and Belief </span></span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Saying, "<em>Wasn't he a person, too?"</em> (Bukhari, Janaiz 50) the Prophet<em> e</em>ven showed respect to a Jewish corpse. Those who accepted the rule of Islam continued to live their own religion and beliefs and secured protection by the state with the tax they paid. For he never thought to force anyone to become Muslim. </span></span></p><p></p><p> </p><p><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: red">The Need for a Secure Environment </span></span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Islam needs a free and secure environment. There is need for this environment in order to be able to influence minds and hearts. For this reason, loci of terror (individual and institutional) were removed as a necessity of the Prophet's compassion towards mankind. Those who gathered power against the homeland of Islam and Muslims and attempted to make provocation were made ineffective from the beginning by special forces, and the Masjid-i Dirar event mentioned in the Quran (Al-Tawba 107) is one of the most striking examples of this. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">As is known, there was a masjid made in Medina for the use of the hypocrites against the Muslims. A secret weapon depot at the same time, this masjid is called the Dirar Masjid in the Quran. Upon revelation that came on the return from the Tabuk campaign, this masjid was razed by the Prophet. This shows that due to compassion for the community, divine mercy and the Mercy of Muhammad did not close their eyes to an institution basic to Islam being used against Muslims and to exploit them. </span></span></p><p></p><p> </p><p><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: red">Construction of a Higher Identity </span></span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">There is no denial of identity in his compassion. To the contrary, there is construction of a higher identity. In the Medina agreement the Arab tribes that were a party to it were listed one by one. It brought the opportunity for the Jews and Christians to continue living according to the commands of their identities and religions. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Tribalism was defined as love for a person's nation, not as support for it in spite of injustice (Abu Davud, Adab 112). </span></span></p><p></p><p> </p><p><strong><span style="font-family: 'Times New Roman'"><span style="font-size: 18px"><span style="color: red">Universal Document of Compassion </span></span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The twenty-three years of struggle for unity (tawhid) made with broad mercy and compassion by the Prophet (pbuh) was crowned by the universal document of compassion, the Farewell Address. The Mercy of Muhammad attained a truth and warmth that embraced centuries in the Farewell Address. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">Forgiving Wahshi who martyred the Prophet's uncle Hamza and Hind who chewed his liver, the Mercy of Muhammad announced in the Farewell Address that all blood feuds were abolished and left behind the comfort and fairness of practices that were proof of this declaration. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 15px">The Farewell Address was the final document to the effect that the Prophet Muhammad represented divine mercy in the universal plan. It was the most sacred duty of those who heard it to inform those who had not heard it. For the Mercy of Muhammad was directed towards all creatures of the world until Doomsday. Because Muhammad was a universal mercy. Whoever follows him will attain salvation and happiness; whoever rejects his leadership will fall into full destitution.</span></span></p><p> </p><p><span style="font-size: 15px"><strong><span style="color: #008080">Ismail Lutfi Cakan, PhD</span></strong> </span></p></blockquote><p></p>
[QUOTE="genc_kalem, post: 180633, member: 15919"] [b]Names and attributes-Mercy and Compassion Embraced Everyone[/b] [B][FONT=Times New Roman][SIZE=5][COLOR=red]Mercy and Compassion Embraced Everyone[/COLOR][/SIZE][/FONT][/B] [SIZE=4][FONT=Times New Roman][COLOR=#666666][B][COLOR=teal][/COLOR][/B][/COLOR][/FONT][/SIZE] [SIZE=4][FONT=Times New Roman][COLOR=#666666][/COLOR][/FONT][/SIZE] [SIZE=4][FONT=Times New Roman][IMG]http://www.lastprophet.info/en/images/stories/kimdir/en2.jpg[/IMG] [/FONT][/SIZE] [FONT=Times New Roman][SIZE=4]In order to understand to what degree the Prophet Muhammad (pbuh) is a mercy ("[I]We sent you as a mercy to the world[/I]" Al-Anbiya 107), it is necessary to take a look at the situation of the world before him. It has been historically established that, just as in many regions of the world, idols were dominant in Meccan society and, consequently, a full human drama was taking place. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]According to a statement in the Quran, [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]"[I]Evil appeared on land and in the seas because of the acts of man, and disorder reigned everywhere[/I]" (Rumi 41). When the Prophet was still in his twenties, he participated in the [I]Hilfu'l-Fudul [/I]which had been founded for the purpose of struggling against injustice, and he took an active role in it. Mentioning this event himself during his period of prophethood, he said, "[I]If I were called to such an organization today, I would immediately accept and follow it" (Ibn Sa'd, Tabaqat I, 129); thus, he announced how he maintained the ebullience of his inner stream of mercy.[/I] [/SIZE][/FONT] [B][FONT=Times New Roman][SIZE=5][COLOR=red][/COLOR][/SIZE][/FONT][/B] [B][FONT=Times New Roman][SIZE=5][COLOR=red]a. Meccan Years[/COLOR][/SIZE][/FONT][/B] [FONT=Times New Roman][SIZE=4]The compassion and mercy of the Prophet and the [B]patience [/B]he demonstrated against the bad treatment and unbearable rudeness he saw during the Meccan years was manifested in the form of [B]always wishing for the salvation [/B]of the oppressors who had long since been worthy of damnation. During his return from the trip to Taif, Gabriel informed him that he would immediately act against the Meccan idolaters in any way the Prophet wished. Muhammad's pleading, "[I]My Lord, forgive my people; they do not know what they are doing" [/I](Bukhari, Istitabe, 5), his forgiving and asking for salvation for his enemies who were merciless to him, and his [B]praying to Allah to bring a generation with faith [/B]from their linage (Bukhari, Bad'ul-Halk, 7) is evidence of mercy and compassion unequaled in the world. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]The Prophet Muhammad (pbuh) had the duty of conveying the message of Islam. This required compassion and mercy. He presented such a compassion-laden call to everyone he could reach. He spoke with everyone he could in every place. He especially never hesitated to speak with prominent Quraysh polytheists. However, at the same time he was cautioned in the Abasa Sura never to neglect ordinary citizens and believers. It was necessary to carefully pursue, every time and in every place, propagation activities with compassion that did not neglect the believers. In fact, throughout his life the Prophet spoke with everyone who came to him and particularly during the Medina period, he treated them with amazing hospitably and complimented them. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]His manifestation of mercy, patience, wishing for their forgiveness and salvation and his conveying Islam's message (training-teaching) would infuriate the Meccans who understood no language other than coarseness and roughness. They could not understand why he was patient and did not respond in kind to all they had done to him. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]The torture they made was not enough for them because, as stated in the Holy Quran, mercy and patience are the most powerful weapons (Balad 17). He would have an impact even on the most oppressive persons. The Meccans did not endure this war of patience; they had to exile Muhammad, the focal point of mercy and compassion, from Mecca. Whereas, he was a great blessing: "[I]I swear that by sending a prophet who reads Allah's verses, purifies them and teaches the people the book and wisdom, Allah has given believers a great blessing. Whereas, they were formerly clearly in perversion" (Al-i Imran 164).[/I] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]Since the Prophet's apostleship was directed towards all people, naturally compassion and mercy would be aimed towards all mankind, as well. In fact, Allah described him to us as follows: [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]"I swear that such a prophet has come to you that your falling into difficulty will weigh heavy upon him. He is concerned about you and very compassionate and very merciful to believers" (Al-Tawba 128). [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]The Prophet, some of whose higher virtues are found together in this verse, was happy with the salvation of believers and extremely sad when they fell into difficulty, and he showed them great compassion. In spite of the behavior of the hypocrites that made him extremely uncomfortable, he did not have them killed and gave them the same treatment as Muslims received. He never gave an opportunity for the propaganda, "Muhammad is killing the sahaba," to be materialized. Those who did not declare their faith were a constant source of pain for him and a subject of his call. The verse, "(My prophet!)[I]You are almost going to give your life because they do not declare their faith![/I]" (Al-Shuara 3), shows the dimensions of the compassion he felt towards people and, consequently, the sadness he felt for their not knowing the tranquility of faith. [/SIZE][/FONT] [B][FONT=Times New Roman][SIZE=4][COLOR=red][/COLOR][/SIZE][/FONT][/B] [B][FONT=Times New Roman][SIZE=5][COLOR=red]b. Medina Days [/COLOR][/SIZE][/FONT][/B] [FONT=Times New Roman][SIZE=4]The Prophet's Medina life was the period when the Mercy of Muhammad (pbuh) reached its zenith. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]The Prophet was a natural head of the family at home. He was very compassionate to members of the family and children. Anas ibn Malik was very happy to say that during the ten years he served the Prophet he never heard reproach from him even once. In fact, once when he got caught up in playing with some children he saw on the road to where he was going, the Prophet, who came to the same spot, only smilingly asked whether or not he had gone to the place he was sent. On another day an elderly woman was going to take the Prophet to oversee her work in a neighborhood outside of Medina. His mercy did not allow him to say "no" to anyone who asked something from him. If he had it, he would give it; if he did not have it, he would remain silent and wait. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]Children, orphans, the forlorn, the elderly and the weak received the biggest share of the Mercy of Muhammad. The children he took on his shoulders even during salat, the children he accepted on the back of his saddle on his return from trips and those he took in his lap, the little ones he always greeted and patted on the head wherever he saw them were all nurtured and trained as future compassionate adults with the Mercy of Muhammad. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]Rough and coarse behavior like dirtying the masjid and hanging on to the Prophet to ask for something were always met with understanding and a smile. By means of the compassionate warnings of Muhammad, animals were saved from being killed as hunting targets, from being seared with fire, from being left hungry and thirsty, from carrying heavy loads, and from being beaten, cursed and damned. It was the Prophet who said that a woman who caused a cat's death by confining it and leaving it without water would go to Hell, and that a sinful woman who saved a dying dog from a well and gave it water would go to Heaven. A locus of mercy, the Prophet saw a dog nursing its new-born pups on the side of the road in the Arch valley during the year 8 H. as he was going towards the conquest of Mecca. He immediately called its owner, Juayl ibn Suraqa, to stand guard there until the army had passed so the dogs would not be disturbed (ash-Shami, Subulu'l-huda va'r-rashad, Vii, 51). The Prophet, who went to the grave of the custodian of the masjid (whose death he was not informed of) and prayed for him, also reminded the imams that there may be sick, poor and elderly in the congregation. In matters that were left optional he always chose the easier one indicating that a trace of mercy should prevail in actions of the community. He would warn those who refrained from and abstained from the easiness and permission he had given, for whatever reason, that he knew Allah better than others and reminded them that he feared Allah more than anyone else (Bukhari, Itisam 5). [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]The natural environment eventually became green due to his compassionate hands and effective suggestions. He persistently recommended that obstructions be removed from the roads, that still waters and oases not be polluted, that a tree be planted even on Doomsday, that trees not be cut unnecessarily even in war, and that crops not be burnt. Declaring Mecca and Medina to be a forbidden region and giving everything there a special status were extremely important precautions in respect to urbanization and environmentalism. Pilgrims being forbidden to kill any living creature in the Harem area and their not being allowed to pull up or cut plants or trees when they are dressed in pilgrim's garments sanctifies the idea of "not harming the environment" and protection of the environment, and also spreads this idea throughout all Islamic countries. The environment received its share of the blessing of the Mercy of Muhammad in this way. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]Young people became subject to love and compassion and older people to respect and deference. The statement, [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]"[I]Those who do not show respect to their elders and compassion to the young are not from us[/I]" (Tirmidhi, Birr 15), created a superior level and simplicity in human relations. Encouragement of compassion was stated in the principle, "[I]Those who are not merciful will not be treated mercifully.[/I]" Muhammad forewent making some recommendations due to his concern that they would be hard for Muslims or that they would lead to difficulty over the long run (saying [I]"lawlâ an ashukka alâa ümmatî" - if it were not difficult for my community) (Bukhari, Iman 26).[/I] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]Signing the Hudaybiya peace treaty with its harsh conditions and meeting opposition from those around him because of it, the Mercy of Muhammad declared a general amnesty two years later at the conquest of Mecca and forgave the Meccans who were awaiting death. And in a manner that amazed everyone... [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]He accepted repentance from everyone who understood their mistake and repented, and he never blamed them for their past, which made it easier for them to become purified and change. Thus, he did what a Prophet of repentance should and showed that compassion and forgiveness were necessary. [/SIZE][/FONT] [B][FONT=Times New Roman][SIZE=4][COLOR=red][/COLOR][/SIZE][/FONT][/B] [B][FONT=Times New Roman][SIZE=5][COLOR=red]PROPHET OF MERCY AND WAR [/COLOR][/SIZE][/FONT][/B] [FONT=Times New Roman][SIZE=4]Outside of war he did not even flick anyone with his finger, and he cursed almost no one. When the Prophet exceeded these limits and cursed a Muslim, the Prophet asked Allah to make this a reason for forgiveness for him (Muslim, Birr 88-95). He only damned the enemy who laid a trap and killed Muslims. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]The Mercy of Muhammad (pbuh) took sides with the Muslims who were treacherously martyred while they were going to teach the people and responded to this injustice with damning. This is quite natural... because he was a compassionate, but cautious commander who was careful to resurrect hearts with Islam rather than killing them even in war. His statement, "[I]I am a prophet of mercy; I am a prophet of war[/I]" (O. Hanbal, Musned V, 405), affirms this. According to the findings of contemporary scholar Prof. M. Hamidullah, in ten years of war in an area of approximately two million kilometers, a total of 250 enemy soldiers and 150 Muslims gave their lives for the advent of Islam. This means that war had ceased to be a vehicle of destruction due to the Mercy of Muhammad. He always taught that women, children, civilians, places of worship and religious officials should not be touched, the environment should not be destroyed, and that being the means for one person's salvation was more important than possessing the world (Bukhari, Jihad 102). In other words, [I]futuhu'l-kulub [/I]precedes [I]fütûhu'l-bul[/I]. He commanded that captives be treated humanely and that a mother should not be separated from her child even if they were slaves. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]With his guidance, people were saved from being killed by having their organs cut out, from being tortured, and from having their female children buried alive. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]His being a "[B]prophet of war[/B]" did not contradict his status as a "[B]prophet of mercy." [/B]For he made war into an activity of mercy and turned it into a vehicle and means of implementation for a final call to make the affirmation of Allah. He fought against those who did not accept his call to Islam and who pointed their weapons against Muslims. It became a principle that, regardless of the conditions, those who proclaimed faith were spared. Jihad was no longer a display of heroism or a vehicle for exploitation, and was practiced as a last resort for people to be able to see the truth and accept it. This was a natural and even necessary attitude like resorting to surgery as a last means. In other words, armed struggle in Islam was like surgical intervention in medicine. For this reason, jihad is a principle and practice of mercy and compassion. Starting off from the word "[B]melhame[/B]" which means both war and peace (İ. Manzur, Lisanu'l-Arap,XII, l-h-m article), it is also possible to understand and interpret the statement, "[I]a[B]ne nabiyyu'r-rahma wa ane nabiyyü'l-melhame[/B][/I]," as "I am a prophet of mercy; I am a prophet of tranquility and peace." In fact, during the final official parade of troops on the way to the conquest of Mecca, the Ansar commander, Sa'd Ubade, shouted in a voice loud enough for Abu Sufyan to hear, "Today is the day of the great battle." When Abu Sufyan complained, the Prophet corrected Sa'd Ubade's words saying, "[I]Today is the day Allah will exalt the glory of the Kaaba. Today is the day of mercy..." [/I](Vakidi, Megazi, II, 822), and thus declared the day of conquest to be a day of mercy. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]After he made this statement and then cleansed the Kaaba of idols, he announced a general amnesty for the Quraish who had forced him to migrate from Mecca eight years previously. This shows what kind of war or peace prophet he was. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]With a brand new perspective gained for believers through their belief in the unity of Allah, the Prophet both declared and actively showed that legally everyone was the same and equal (some were not right or wrong from birth), and that like the natural environment, other creatures possessed certain rights and deserved merciful treatment. [/SIZE][/FONT] [B][FONT=Times New Roman][SIZE=4][COLOR=red][/COLOR][/SIZE][/FONT][/B] [B][FONT=Times New Roman][SIZE=5][COLOR=red]Freedom of Religion and Belief [/COLOR][/SIZE][/FONT][/B] [FONT=Times New Roman][SIZE=4]Saying, "[I]Wasn't he a person, too?"[/I] (Bukhari, Janaiz 50) the Prophet[I] e[/I]ven showed respect to a Jewish corpse. Those who accepted the rule of Islam continued to live their own religion and beliefs and secured protection by the state with the tax they paid. For he never thought to force anyone to become Muslim. [/SIZE][/FONT] [B][FONT=Times New Roman][SIZE=5][COLOR=red][/COLOR][/SIZE][/FONT][/B] [B][FONT=Times New Roman][SIZE=5][COLOR=red]The Need for a Secure Environment [/COLOR][/SIZE][/FONT][/B] [FONT=Times New Roman][SIZE=4]Islam needs a free and secure environment. There is need for this environment in order to be able to influence minds and hearts. For this reason, loci of terror (individual and institutional) were removed as a necessity of the Prophet's compassion towards mankind. Those who gathered power against the homeland of Islam and Muslims and attempted to make provocation were made ineffective from the beginning by special forces, and the Masjid-i Dirar event mentioned in the Quran (Al-Tawba 107) is one of the most striking examples of this. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]As is known, there was a masjid made in Medina for the use of the hypocrites against the Muslims. A secret weapon depot at the same time, this masjid is called the Dirar Masjid in the Quran. Upon revelation that came on the return from the Tabuk campaign, this masjid was razed by the Prophet. This shows that due to compassion for the community, divine mercy and the Mercy of Muhammad did not close their eyes to an institution basic to Islam being used against Muslims and to exploit them. [/SIZE][/FONT] [B][FONT=Times New Roman][SIZE=4][COLOR=red][/COLOR][/SIZE][/FONT][/B] [B][FONT=Times New Roman][SIZE=5][COLOR=red]Construction of a Higher Identity [/COLOR][/SIZE][/FONT][/B] [FONT=Times New Roman][SIZE=4]There is no denial of identity in his compassion. To the contrary, there is construction of a higher identity. In the Medina agreement the Arab tribes that were a party to it were listed one by one. It brought the opportunity for the Jews and Christians to continue living according to the commands of their identities and religions. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]Tribalism was defined as love for a person's nation, not as support for it in spite of injustice (Abu Davud, Adab 112). [/SIZE][/FONT] [B][FONT=Times New Roman][SIZE=5][COLOR=red][/COLOR][/SIZE][/FONT][/B] [B][FONT=Times New Roman][SIZE=5][COLOR=red]Universal Document of Compassion [/COLOR][/SIZE][/FONT][/B] [FONT=Times New Roman][SIZE=4]The twenty-three years of struggle for unity (tawhid) made with broad mercy and compassion by the Prophet (pbuh) was crowned by the universal document of compassion, the Farewell Address. The Mercy of Muhammad attained a truth and warmth that embraced centuries in the Farewell Address. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]Forgiving Wahshi who martyred the Prophet's uncle Hamza and Hind who chewed his liver, the Mercy of Muhammad announced in the Farewell Address that all blood feuds were abolished and left behind the comfort and fairness of practices that were proof of this declaration. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=4]The Farewell Address was the final document to the effect that the Prophet Muhammad represented divine mercy in the universal plan. It was the most sacred duty of those who heard it to inform those who had not heard it. For the Mercy of Muhammad was directed towards all creatures of the world until Doomsday. Because Muhammad was a universal mercy. Whoever follows him will attain salvation and happiness; whoever rejects his leadership will fall into full destitution.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=4][/SIZE][/FONT] [SIZE=4][B][COLOR=#008080]Ismail Lutfi Cakan, PhD[/COLOR][/B][COLOR=#666666] [/COLOR][/SIZE] [/QUOTE]
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