The living prophet (SAW)
The significance of the sayings and deeds (Sunnah or hadith) of Prophet Muhammad (SAW), apart from their general ethical value, can only be fully appreciated when one realizes that the whole religious, moral, social and political fabric of a vast section of humanity rests primarily on the Qur’an and Sunnah of the Prophet (SAW). In […]
The significance of the sayings and deeds (Sunnah or hadith) of Prophet Muhammad (SAW), apart from their general ethical value, can only be fully appreciated when one realizes that the whole religious, moral, social and political fabric of a vast section of humanity rests primarily on the Qur’an and Sunnah of the Prophet (SAW). In effect, the prophet’s private and public life which eventually culminated into his Sunnah forms a living commentary of the divine message of Islam. While the Sunnah of the Prophet (SAW) deals with the minutest and delicate circumstances of life, the collected body of his sayings and actions is the Muslim’s dictionary of morals and manners. It is no wonder therefore that there were extant collections, fourteen centuries ago, of the prophet’s Sunnah amongst which six are recognized as authentic compilations.
The daily reference to, and application of the Sunnah of the Prophet (SAW) makes him a living Prophet (SAW). In Muhammad (SAW), we find virtuous qualities which today have become scarcely noticeable in the character of many Nigerians at any given political, social or religious level. Allah (SWT) states in Qur’an 33:21 “Ye have indeed in the Apostle of God a beautiful pattern (of conduct) for anyone whose hope is in God and the Final Day, and who engages much in the praise of God”. The Prophet’s career at Madinah and the kind of relationship he established and sustained among the various religious and racial groups at that time is a beautiful leaf from which multi-faith and heterogeneous societies such as Nigeria could and deserves to borrow.
The Prophet (SAW) had to migrate from his birthplace, Makkah, and thus became a “settler” in Madinah, which at that time was completely a town inhabited by non-Muslims including Jews, Christians and pagans. There, he taught Madinites peace, tolerance and submission to Allah (SWT). He removed tribal distinctions and blood feuds that hitherto existed among Medinites and regulated their moral and social life. He settled the age-long tribal feuds between the Awz and Khazraj of Madinah. He established a commonwealth of Islam at Madinah, which became the model of the religio-political order of Muslims. This commonwealth was based on absolute equality of all the Muslims and toleration to other communities living in or near Madinah. Justice, fairness, law and order formed the basis of this great democratic organization established by the Prophet (SAW) at Madinah.
The Prophet (SAW) cemented the fraternity created by the commonwealth (otherwise called Madinite constitution) by uniting “settlers” (or Muhajirun) who migrated with the Prophet (SAW) from Makkah with the “indigenes” or helpers (Ansar) who in their very unique hospitable manner accepted the Prophet (SAW) and his followers whole-heartedly into their land, Madinah. While introducing this commonwealth, the prophet (SAW) issued a charter which banned tribal feuds and accorded equal rights of citizenship to all. The Jews and other non-Muslims were included in this commonwealth to form common nationality with the Muslims. A pact was thus signed by Muslims and non-Muslims wherein both parties pledged mutual help against their enemies. The Jews promised never to enter in to any understanding with the Quraysh of Makkah (who earlier drove away the Prophet) in order perhaps to help them against the Muslims. It is remarkable that centuries after the migration of the Prophet (SAW) and his followers to Madinah, they would have to open a dictionary to know that a word “settler” exists.
As it is today, the socio-economic and political life of most people particularly leaders appears inimical to the survival of the living Sunnah of the Prophet (SAW). The attitude of many of us these days is not representative of prophetic traditions. Most of the virtuous qualities required for laying a solid the foundation for a mutual commonwealth of people in any given community have become the preserve of hadith books from where we could read about such qualities. In truth, our political and religious leaders in Nigeria have the moral obligation to create the kind of commonwealth that existed between people of wide-ranging religious and ethnic background in the early days of Islam. It is essential for both to resolve to lead and guide their subject and followers respectively with exemplary qualities.
It is sad to note that a political leader or public office holder in Nigeria who should uphold and defend the cause of peace in addition to ensuring that harmonious relationship exist among various ethnic and religious groups in his domain, is rather found in some cases, to be the champion of those who would not allow sleeping dogs to lie. It is similarly most unfortunate that some religious leaders and scholars, very unlike the Prophet (SAW), find pleasure in manipulating religion for selfish designs. Ignorance, no doubt, accounts for such unholy ventures.
It is our hope that the occasion of this year’s annual Maulid would be used to uphold the living traditions of the Prophet (SAW). Unless we sincerely make the prophet (SAW) our reference point in all that we do, the desire to live a prosperous life in a thriving society is likely to remain a mirage. May Allah (SWT) guide us to understand the divine wisdom inherent in our diversities so that we may realize and appreciate the natural fact that one particular group of people does not make up a society, amin.