By Prof. K. S. Ramakrishna Rao, Head of the Department of Philosophy,
Government College for Women University of Mysore, Mandya-571401 (Karnatika).
Re-printed from "Islam and Modern age", Hydrabad, March 1978.
In the desert of Arabia was Mohammad born, according to Muslim historians, on April 20, 571. The name means highly praised. He is to me the greatest mind among all the sons of Arabia. He means so much more than all the poets and kings that preceded him in that impenetrable desert of red sand.
When he appeared Arabia was a desert -- a nothing. Out of nothing a new world was fashioned by the mighty spirit of Mohammad -- a new life, a new culture, a new civilization, a new kingdom which extended from Morocco to Indies and influenced the thought and life of three continents -- Asia, Africa and Europe.
When I thought of writing on Mohammad the prophet, I was a bit hesitant because it was to write about a religion I do not profess and it is a delicate matter to do so for there are many persons professing various religions and belonging to diverse school of thought and denominations even in same religion. Though it is sometimes, claimed that religion is entirely personal yet it can not be gain-said that it has a tendency to envelop the whole universe seen as well unseen. It somehow permeates something or other our hearts, our souls, our minds their conscious as well as subconscious and unconscious levels too. The problem assumes overwhelming importance when there is a deep conviction that our past, present and future all hang by the soft delicate, tender silked cord. If we further happen to be highly sensitive, the center of gravity is very likely to be always in a state of extreme tension. Looked at from this point of view, the less said about other religion the better. Let our religions be deeply hidden and embedded in the resistance of our innermost hearts fortified by unbroken seals on our lips.Read more...
A Poem on Prophet Muhammad (s.a.a.w.) by Allama Iqbal
He slept on a mat of rushes,
But the crown of Chosroes lay beneath the feet of his followers;
He chose the nightly solitude of Mount Hira,
And founded a nation, law and government;
He passed his nights with sleepless eyes,
That his Millet might sleep on Chosroes throne
In the hour of battle, iron was melted by the flash of his sword.
At prayer time, tears fell like drops of rain from his eyes.
In his prayer for Divine help, his Amen' was a sword,
Which extirpated the lineage of kings.
He inaugurated a new Order in the world,
He brought the empires old to an end:
In his sight the high and the low were one,
He sat with the slave at table one;
He burnt clear the distinctions of birth and clan.
His fire consumed all this trash and bran.
Literally taghut means anvone who exceeds his legitimate limits. In the Qur'anic terminology, however, it refers to the creature who exceeds the limits of his creatureliness and arrogates to himself godhead and lordship.
There are three stages of man's transgression and rebellion against God.
The first stage is that one acknowledges in principle that obedience to God is right, but disregards it in practice. This is fisq (transgression).
The second stage is that one not only disobeys but also rejects obedience in principle, and thus either refuses to become the subject of anyone at all or adopts someone other than God as the object of service and devotion. This is kufr (infidelity).
The third stage is that one not only rebels against one's Lord but also imposes one's own will (in disregard of the Will of God - Ed.) on God's world and God's creatures. Anyone who reaches such a point is termed taghut and no one can be a true believer in God unless the authority of such a taghut (evil one) is rejected.
By turning away from God, a man is subjected not to the tyranny of one, but to the tyranny of many tawaghit (evil ones). One of these is Satan, who throws up new temptations and allurements. Another potential taghut (transgressor) is man's own animal self, which seeks to subjugate him to his appetites and desires. There are many more taghut in the world outside oneself ; one's wife or husband and children, one's relatives, one's family and one's community, one's friends and acquaintances, one's social environment and one's people, one's leaders and guides, one's government and rulers are all potential taghut, each one of whom may seek to have his purposes served. Man remains subjected to these innumerable masters throughout his life, not knowing precisely whom he should please and whose displeasure he should avoid.
لا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لا انْفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ