Relationship between relativity of morality and the Holy Prophet’s behaviour -2
The Principles which were Approved and Followed
There are certain principles the Holy Prophet and the Imams always adhered to, even though on a relative level. The degree of relativity of these principles will be discussed below.
There are two principles ( in Islam), namely the principle of having power and the principle of using power ‘. The former implies that( Muslims ) must be powerful enough to ward off enemies and frustrate their hopes, and not to attack them unreasonably. The Holy Qur’an in this regard states:
“Make ready then against them what force ye can, and strong sentinels, horses and squadrons whereby ye may strike terror into the enemy of God and your enemy”… The Holy Qur’an (8:60)
“Striking terror” ( turhibun) here implies power to the extent that enemies will cease attacking Muslim terrilories This is an absolute principle, not relative one, which should be borne in mind and followed at all times as long as there are enemies.
The other one, i.e. the principle of using power’ differs from the former, yet, Islam considers it to be relatively permissible, and the Holy Prophet (S) employed it on the same basis on specific occasions, that is when there is no other way to repel the but by resorting to force and power.
Imam Ali’s ( p.b. uh) explanation about the Similarity between guidance method of the Holy Prophet and doctors
In Nahj al balaghah, the Commander of the Faithful, Ali (A.S), refers to same characteristic attributes and on the whole, to the practical attitude of the Holy Prophet (S) and says:
The Prophet was like a roaming physician who has set ready his ointments and heated his instruments. He uses them wherever the need arises for curing blind hearts, deaf ears and dumb tongues. He followed with his medicines the spot of negligence and pleaces of perplexity. The ( people) did not take light from the light of his wisdom nor they produce flame from the flint of his sparking knowledge. So in his matter they are like grazing cattle and hard stones.
Again we read in Nahj al balaghah,:
Those who do not commit sins and have been gifted with safety (from sins) should be pitiful on the sinners and the disobedient. Greatfulness should be mostly their indulgence and it should prevent them from (finding fault with) others. What about the backbiter who blames his brother and finds fault with him?
As a matter of fact, a sick person who deserves sympathy should neither be offended nor be left on his own, but should instead be cured. The Holy Prophet(S) of Islam acted as a physician who cured patients Physicians are basically of two categories: those who have a fixed and permanent office and cure only those patients who approach them, caring nothing for others, and those who travel being not content with curing only the visiting patients. They themselves go to all patients within their reach. The Holy Prophet (S), Ali (A.S) says, belonged to the latter class. He personally sought the morally and spiritually sick persons throughout his life. For this purpose, he even traveled to Ta’if (Medina). He used to go to the Sacred Mosque of Mecca, recite the Qur’an, thereby calling people to Islam. During the forbidden months, when Arabs were not allowed to wage war against each other and when Arab tribes came to Mecca to perform Haj ceremonies according to their own rites, especially when they formed their gathering at “Arafat (the Mount of Recognition, situated 12 miles from Mecca), the Holy Prophet felt secure and availed himself of opportunity to guide people. Abu Lahab, the Prophet ‘s uncle, who was a disbeliever usually asked people not to listen to his “insane and lying nephew”, as he used to call the Prophet. But the Prophet regarded his responsibility above such baseless calumnies.
It is narrated that once Jesus Christ ( on whom be peace) was seen leaving a prostitute’s house. His disciples, all surprised asked: “O spirit of Allah! What were you doing in such a place? “ He responded: “A physician visits his patient.”
Such physicians always carried with themselves both ( spiritual) salves, scissors and lancets. The former they used wherever possible and effective, otherwise m refusing to be indifferent, they applied the later for operations and surgeries. In fact, they banked on kindness and leniency in some situations while in others, on force and threat.
On the whole, the Islamic community should be the strongest throughout the would, lest enemies should covet its interests, passions, territories and culture. This is an absolute principle. On the other hand, applying force is a relative principle which is some times necessary and some times not.
Simplicity and Artlessness
Simplicity was among the relative principles which the Holy Prophet (S) followed in life. It is narrated on the authority of Imam Hasan Mujjtaba (A.S) on the authority of his half maternal uncle, Hind Ibn Abi Khalid, who said:
The messenger of Allah ( peace and blessings of God be on him and his Progeny) had few provi sions.
The Holy Prophet (S) had actually chosen the principle of simplicity and artlessness in all walks of life and applied it in all and every thing, such as food, dress, association with others and so forth. He refrained from intimidation which is usually resorted to by those in power and which sometimes goes beyond the extreme.
The story of intimidatary method of Muhammad Khan Qajar
Muhammad Khan Qajar’s attitude when he ruled in Kerman, committing horrible massacres, blibding many, filling up underground canals and indulging in unheard of sabotage is an example of this extremity. It is said that once a soldier informed him that another soldier was plotting to murder him. Muhammad Khan had this matter investigated and it proved to be a lie. He was reported that there had been a rivalry between these two soldiers for marrying a certain girl, and since the latter had succeeded in marrying her, the former had planned revenge though such a false accusation. He addressed his nephew Fath ali Shah (who was at that his crown prince, for Muhammad Khan was a eunuch and thus without children) and asked him for opinion as to the way he should judge. Fath ali Shah answered that it was quite obvious that the lying solider had to be punished. Muhammad Khan remarked that Fath ali Shah was right from a logical point of view, but that from a political viewpoint, this logic was wrong. Fath ali Shah asked why. Muhammad Khan replied: “So far as justic is concerned, the soldier is guilty of a false accusation and should be punished. But there are several days and nights that minds of all involved ( the accuser, the accused, the witnessess and all others) have been entertaining the thought of my murder. Those people, with such a thought. may one day decide to actually murder me. So, it is not advisable to let any of them be alive.
In this way, Muhammad Khan had all those involved in the matter executed merely for the guilt of unconsciously thinking about his death. Categories: History of the Holy Prophet’s life.
Sources :
noble character of the Holy prophet of islam- pages: 55to 62