The Life of Prophet Muhammad and Islamic Principles

He emphasized the importance of the Prophet, who was born in this month, referring to it as the 'blessed month of Noor Sharif (the honor of light).'

The Quran states that every soul shall taste death. However, the preacher explained that while this principle is universal, it holds a different meaning for certain groups.

In the preacher's judgment, the death of prophets also falls under this principle, but their lives are merely 'physical lives like travelers (jismānī jismānī)'. According to the interpretation of Allah Hazrat, prophets also face death, but their life thereafter is different from that of ordinary people.

In the preacher's explanation, this is not mere rhetoric but indicates an actual spiritual state.

Allah commanded, 'Do not merely say it, do not even think it (na sirf kahna mat, sochna bhi mat)'. Martyrdom occurs under the names of both Allah and the Prophet; one who dies under a name other than the Prophet's own is not a martyr.

This distinction is important: to be considered a martyr, one must explicitly dedicate their life in the name of Allah and the Prophet. The preacher thus defined the spiritual meaning of martyrdom by the standard of purity.

The preacher claimed that the Quran is a book beyond doubt, containing the knowledge of everything. At the same time, the Prophet is the only person whom Allah explicitly stated, 'We have taught you everything (humne tumhe wo sab sikha diya)'.

The Prophet is called 'Mercy to the worlds (rahmatul alameen rahmatul alameen)', which is not just an expression of respect but indicates theological status. The Quran and the Prophet are the twin pillars of Islamic faith, and the preacher strictly forbade doubting or questioning either.

In the preacher's judgment, the 'Akhlaq Azam (akhlaq azam - greatest moral character)' bestowed upon the Prophet is not a moral philosophy but a divine gift.

The Prophet also received 'Ilm Ghayb (ilm gaib - knowledge of the unseen)', meaning knowledge of the future and the transcendent realm. One poet even described him as 'this illiterate (ummi ummi) teacher who is the teacher of everyone who follows Muhammad'.

This implies that the cohesion of the faith community lies in the protection of orthodox doctrine.

In contrast, those who find fault and doubt others who are not prophets are called 'mudis (mudis)' and are dealt with by different rules. The preacher clearly delineated the boundaries between faith and disbelief, purity and distortion.

The preacher believes that one should learn and gain light from various aspects of the Prophet Muhammad's biography (hayat taba - the path of knowledge and experience).

This means that the Prophet's life is composed of various periods and aspects, each containing educational value. The preacher implied that different periods of the Prophet's life should be similarly interpreted over time.

This coincides with the moment the Prophet's mission began, indicating that these two principles are central to Islamic faith and practice. By emphasizing this, the preacher revealed the moral foundation of early Islam.

This is a dramatic contrast. Even those who came to kill the Prophet entrusted their belongings to his protection, showing that personal trustworthiness was separate from religious belief. The preacher demonstrated through this that the Prophet's moral trustworthiness was an objective fact.

In the preacher's judgment, since the foundation of Islam lies in truthfulness and integrity, it must be upheld in all fields.

Trustworthiness (amanah amanah) is a principle applicable to all areas of human life, including religious rituals, commerce, society, and family. The preacher emphasized through this that Islamic morality is concrete and everyday, not abstract.

Analyzing the Meccan period, the preacher explained that even when the Kuffar persecuted the Sahaba (companions), the companions did not demand retaliation.

Specifically, he gave examples: if someone stole something, they did not return more; if thrown into the sun, they were not thrown into water. The strategy during the Meccan period was to minimize harm from oppression and maintain non-violence.

After migrating to Medina, the situation was completely different. As soon as they arrived in Medina, enemies harassed and plundered the companions, and the Battle of Badr was to raid the trade caravan (kafila) of Kuffar coming from Syria. The preacher emphasized that the conditions in the two cities were completely different.

The preacher viewed the policies of Mecca and Medina not as contradictions but as theological applications adapted to circumstances. In Mecca, 'no one had the right to speak (ijazat permission)', meaning retaliation was forbidden.

In Medina, Islamic law was fully applied, and the principle of 'an eye for an eye, a tooth for a tooth (din lildin dant ke liye dant)' was established. If a hand was cut, a hand was cut; if a tooth was bitten, a tooth was broken. This was the first system of self-defense.

According to the preacher's explanation, during a journey, thieves took the belongings of Muslim companions. One companion drew his sword and fought the robbers, and the leader of the thieves saw him and told 'Juda Baghdadi (jude bagdadi)' that 'there is one in your group who is not a Sufi but a Sufi imitator'.

The thief's judgment was clear: a true Sufi would not draw a sword over their belongings being taken. The reason is that the basic principle of Sufism lies in the belief that 'everything belongs to Allah'.

This is the idea that both Allah's gifts (khair khair - good things) and Allah's trials (sharr shara - bad things) all come from Allah. A Sufi must be content with both.

Within the belief that any good in this world comes from Allah, and any bad comes from Allah, the Sufi agrees with and is content with both (raji hona - willingly accepting). This means continuous emotional acceptance, not theological surrender.

In the preacher's judgment, the Prophet's biography includes both different spiritual levels. There are believers who demand their rights and believers who forgo their rights.

These two are not in opposition, and not claiming rights does not exclude a person who claims rights from faith. The preacher showed through this that the faith tradition embraces believers of diverse temperaments.

The preacher's final argument is that not all believers can be shaped in the same way. One cannot force someone to be a Medinan-style believer, nor can one force someone to be Meccan-style.

According to individual temperament (tabiyat), creation (srishti), class (jati), and constitution (haibat), a teacher educates in different ways. This means that faith is not a consistent single model but a process of awakening an individual's spiritual potential.