Wednesday, 9 May 2018

The Prophet and Prophetic Tradition by Hossein Nasr

Hossein Nasr’s academic prowess
Hossein Nasr is undeniable though to this reader he seems just another good student strong on information and sources yet weak on critical understanding. The essay from which the following extracts are taken I first encountered in The World Treasury of Modern Religious Thought published in 1990 edited by Jaroslav Pelikan. It was originally published in 1975 by the Nasr Foundation. There’s a e copy at
The Prophet
He was still in Iran in ‘75 but had to leave in ‘79. I imagine his close connection to the Shah was a factor. Being a perennialist wouldn’t get him many mullah likes either. Whether he himself venerated the Prophet in quite the same manner as the pious Muslim his acceptance of him as a role model has a dangerous ahistorical tinge.

It is difficult for a non-Muslim to understand the spiritual significance of the Prophet and his role as the prototype of the religious and spiritual life, especially if one comes from a Christian background. Compared to Christ, or to the Buddha for that matter, the earthly career of the Prophet seems often too human and too engrossed in the vicissitudes of social, economic and political activity to serve as a model for the spiritual life.
That is why so many people who write today of the great spiritual guides of humanity are not able to understand and interpret him sympathetically. It is easier to see the spiritual radiance of Christ or even medieval saints, Christian or Muslim, than that of the Prophet; although the Prophet is the supreme saint in Islam without whom there would have been no sanctity whatsoever.


The Prophet did participate in social life in its fullest sense. He married, had a household, was a father and moreover he was ruler and judge and had also to fight many wars in which he underwent painful ordeals. He had to undergo many hardships and experience all the difficulties which human life especially that of the founder of a new state and society, implies.


Likewise, with the marriages of the Prophet, they are not at all signs of his lenience vis-a-vis the flesh. During the period of youth when the passions are most strong the Prophet lived with only one wife who was much older than he and also underwent long periods of abstinence. And as a prophet many of his marriages were political ones which, in the prevalent social structure of Arabia, guaranteed the consolidation of the newly founded Muslim community.
Multiple marriage, for him, as is true of Islam in general, was not so much enjoyment as responsibility and a means of integration of the newly founded society. Besides, in Islam the whole problem of sexuality appears in a different light from that in Christianity and should not be judged by the same standards.
The multiple marriages of the Prophet, far from pointing to his weakness towards 'the flesh' symbolize his patriarchal nature and his function, not as a saint who withdraws from the world, but as one who sanctifies the very life of the world by living in it and accepting it with the aim of integrating it into a higher order of reality.


The Prophet exercised the utmost kindness possible and was harsh only with traitors. Now, a traitor against a newly founded religious community, which God has willed and whose existence is a mercy from heaven for mankind, is a traitor against the Truth itself. The harshness of the Prophet in such cases is an expression of Divine Justice.
One cannot accuse God of being cruel because men die, or because there is illness and ugliness in the world. Every construction implies a previous destruction, a clearing of grounds for the appearance of a new form. This holds true not only in case of a physical structure but also in case of a new revelation which must clear the ground if it is to be a new social and political order as well as a purely religious one.
What appears to some as the cruelty of the Prophet towards men is precisely this aspect of his function as the instrument of God for the establishment of a new world order whose homeland in Arabia was to be pure of any paganism and polytheism which if present would pollute the very source of this new fountain of life. As to what concerned his own person, the Prophet was always the epitome of kindness and generosity.


Secondly he had a quality of combativeness, of always being actively engaged in combat against all that negated the Truth and disrupted harmony. Externally it meant fighting wars, either military, political or social ones, the war which the Prophet named the 'little holy war' (al-jihad al-asghar).
Inwardly this combativeness meant a continuous war against the carnal soul (nafs), against all that in man tends towards the negation of God and His Will, the 'great holy war' (al-jihad al-akbar).
It is difficult for modern men to understand the positive symbolism of war thanks to modern technology which has made war total and its instruments the very embodiment of what is ugly and evil. Men therefore think that the role of religion is only in preserving some kind of precarious peace.
This, of course, is true, but not in the superficial sense that is usually meant. If religion is to be an integral part of life it must try to establish peace in the most profound sense, namely to establish equilibrium between all the existing forces that surround man and to overcome all the forces that tend to destroy this equilibrium.
No religion has sought to establish peace in this sense more than Islam. It is precisely in such a context that war can have a positive meaning as the activity to establish harmony both inwardly and outwardly and it is in this sense that Islam has stressed the positive aspect of combativeness.
The Prophet embodies to an eminent degree this perfection of combative virtue.

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