THE LIFE OF THE PROPHET |
SPECIFIC CHARACTERISTICS OF PRE-ISLAMIC ARABIC SOCIETY, AND THE HISTORY OF THE KA’BAUnless specified otherwise, all historical accounts henceforth were derived from: “Al-Sahih min Seerat Al-Naby Al-A'tham” (The Correct History the Greatest Prophet) Vol 1. Sayed Jaafar Murtadha Al-Hussaini Al-Amely. Jame'at al-Mudaresseen, Qom, Iran. pp 50-62
As we explored in the previous edition, prior to the introduction of the Islamic paradigm, Arabian society was characteristically ignorant, misogynist, and prejudicial - however, they were not entirely bereft of positive attributes. In this edition, we will take a closer look into a few, more specific characteristics Arabs were renowned for and how they were addressed by Islam. Further, we will also briefly investigate the history of the Ka’ba and how it was incorporated into the lives of the pagan Arabs. Arabian Characteristics The Arabs were well known for their reputable hospitality. It was customary that a visiting traveller or guest should be welcomed for three days with all details of hospitality encompassed without question. This trait was not necessarily founded from a charitable source, it was more of a deep rooted culture, or a convention, thus making it a societal expectation. Tribal reputation was of utmost importance, and turning away travellers or guests was seen as an undignified and shameful act, especially considering that travel in such harsh environmental conditions was a shared experience. Further, as we had discussed in the previous edition, another common characteristic was inter-tribe enmity. The disdain and desire to be triumphant over other tribes, or even over individuals within the same tribe, blinded many from being able to distinguish between justice and wrongdoing. This trait was mentioned in the Noble Quran where the “disdain of (the days of) ignorance” was condemned as an unfounded behaviour that was resolved when “Allah sent down His Tranquility on His Messenger and on the believers” to perfect the human character with the message of Islam [1]. Thirdly, valour in battle was also common among the populations of Arabia, and it was not necessarily a unique trait to the Arabs alone. Considering the desert conditions of the time, this was no surprise. A man was expected to fight for himself, his land, his tribe, and, given the constant occurrences of invasions and raids as well as the harsh weather environment, many were proficient fighters and swordsmen. Moreover, the currency of food and wealth was the sword. Succinctly, if one was not a skilled fighter, he would not be able to keep his provisions safe. Sayed Al-Amely likens this to the metaphor of wolves - if you were not a wolf, you would be eaten by wolves. Fourthly, they were determinately resolute in their decisions or any action taken. Tribal customs meant that individuals could make any decision and be confident they would be supported unconditionally by their tribal kin. Further, the harshness and unexpected dynamics of desert life made it a prerequisite to survival to be fast and persistent when making decisions. The last two characteristics we shall explore are pride and oath-keeping. For reasons discussed prior, arrogance and being proud of one's identity and family assisted in forging bonds within a tribe. Regardless of how close members were, the constant threat from other tribes maintained one’s loyalty to their own kin and promoted tribal ardour. Finally, it was customary and a convention for one to maintain their word when taking an oath. In fact, it was considered dignifying for one to honour their word, so to speak. Again, this characteristic can be traced back to and associated with the lifestyle that founded such behaviour, which was integral for survival in the desert. In view of these characteristics - which without context, cannot be argued to be considered positive nor condemnable - the approach made by Prophet Muhammad (pbuh&hf) and the Islamic teaching was to employ these charcteristics only when reflecting virtuous intentions and adhering to the ethical code of Islam to assist in building correct religious foundations within the society. This motif is echoed throughout the Noble Quran, where one's honest intentions and good actions are integral and are paramount to success. Chapter 13 asserts that “those who believe and do good, a good final state shall be theirs and a goodly return”, emphasising the significant difference an intention can make [2]. This approach required attention to the logical and moral reasoning behind actions, to amplify the role of justice and integrity rather than tribalism in decision-making. Further, where characteristics and traditions fell at fault with Islamic teachings, they were condemned and ritualistically denounced through the Noble Quran, the Prophet’s sermons, or through situations as they were presented to the Prophet. For instance, we mentioned earlier how hospitality was a common tradition and was intrinsic to a tribe’s reputation and dignity. In addressing this, Islam pursued to alter the reasoning behind providing hospitality - that it should be founded from true compassionate grounds, empathy, and understanding others’ needs. Further, Islam promoted goodwill with no reciprocation expected. This is highlighted in the Noble Quran in chapter 76, where the Prophet’s progeny courteously fed a poor person, an orphan, and a captive for three consecutive nights at the expense of feeding themselves proclaiming that “We only feed you for Allah’s sake; we desire from you neither reward nor thanks” [3]. The rest of this chapter celebrates and ennobles their hospitality and highlights that honest intentions behind actions, as a reflection of the person’s altruism, are much more highly regarded than ulterior motives such as furthering the tribe’s reputation, or gaining the acceptance of another. That was an example of a characteristic that Islam addressed by altering its underlying intentions. One temperament the Prophet aimed to remove entirely was tribal prejudices. From an analytic perspective, Islam aimed to bring separate communities together to form a nation of people, and so prejudices that triggered wars and threatened to break said nation was a societal element that had to be explicitly demoted. In doing so, Prophet Muhammad (pbuh&hf) exhorted and urged people to obey and respect their parents and maintain connections with their blood-relations, among other standards, in order to lay the foundations to produce stronger community bonds that not only promoted positive kinships, but also adhered to Islamic teachings. Simultaneously, he castigated tribal prejudices and discriminations - that is, he both denounced them and punished whomsoever promoted them. All this was not met entirely without resistance, as surely those tribes - both nomadic and town-based - whose reign and power thrived on enmity were not keen on losing their standing. We shall explore this notion in greater detail throughout the series, if God wills. The Sacred House Building the Ka’ba and Establishing Mecca The Quran makes it clear that the Ka’ba was the first house founded for people in Mecca. It is generally recognised that the establisher of the Ka’ba was none other than Prophet Ibrahim (pbuh), or Abraham as is known in Judeo-Christian literature. However, this may not be the case at all. Imam Ali (as), in his ‘Disparagement Sermon’ found in Nahj al-Balagha, indicates that the Ka’ba had been in existence since the times of Prophet Adam (pbuh): “Do you not see that Allah, the Glorified One, has tried all the people who came with Adam, up to the last ones in this world, with stones which yield neither benefit nor harm, which neither see nor hear? [Yet] He made those stones into His sacred House which He made as a place of worship for people. He placed it in the most rugged stony part of the earth, on a highland with the least soil, among the most narrow valleys between rough mountains, soft sandy plains, springs of scanty water and scattered inhabitants, where neither camels nor horses nor cows nor sheep can prosper. Then He commanded Adam and his sons to turn towards it. In this way, it became the center of their journey in seeking pasture, the rendezvous for the meeting of their beasts of burden, so that human spirits would hasten towards it from distant waterless deserts, deep and low lying valleys and scattered islands in the seas…” [4] Clearly, saying that Allah (swt) “commanded Adam and his sons” asserts the existence of the Ka’ba in Prophet Adam’s time; that it existed before Prophet Ibrahim. The Noble Quran does not negate this perception. The Quran’s referral to Prophet Ibrahim’s role regarding the Ka’ba is one of restoration and re-establishment. In chapter 2, Prophet Ibrahim is said to “raise the foundations of the House” [5], which interpreters argue does not indicate these foundations had been non-existent prior to Prophet Ibrahim, rather, the Ka’ba was already there but was run-down or in ruins and he and Prophet Ismail rebuilt and restored it. It should be mentioned, however, that this remains a topic of complex discussion though we cannot delve too deeply into it in this edition. Regardless, an observation made by Prophet Ibrahim (pbuh) and again ascertained in Imam Ali’s (as) sermon, is the harshness of the physical environment in Mecca where the Ka’ba is situated. In chapter 14 of the Quran, Prophet Ibrahim proclaims “O our Lord! Surely I have settled a part of my offspring in a valley unproductive of fruit near Thy Sacred House”, and so he prayed that “the hearts of some people yearn towards them” to support, populate and establish the area as a beacon of human civilisation [6]. Subsequently, the prayer of Prophet Ibrahim was accepted and slowly people migrated from scattered regions of the Arabian Peninsula to settle in Mecca. Sanctifying the Ka’ba The Sacred House, the Ka’ba, was glorified and exalted by many civilisations. Sayed Al-Amely quotes the scholar Al-Tabatabaie in his book - although he acknowledges that further historical proof of what follows is required - describing how different peoples sanctified the Sacred House. In Hinduism, for instance, the soul of the deity Shiva is said to be within the Black Stone embedded in the Ka’ba’s walls. Further, Sabians from the Persian and Chaldean (also known as the neo-Babylonian) empires, perceived the Ka’ba as one of their seven Exalted Houses [7]. Moreover, being adherents to an Abrahamic religion, and considering the integral role of Prophet Ibrahim’s role in the Ka’ba’s history, it is no surprise that it was a significant monument for the followers of Judaism as well, such that they considered it a location within which they may worship Allah. This also applied to the Christian communities of the area at the time [8]. As for the pagan Arabs, as Sayed Al-Amely suggests, the Ka’ba was a centre of pride and identity. It was treated as a central commercial district for the region where merchants and tradespeople gathered, and a place for each Meccan tribe to erect statues of their deities and demonstrate power and ownership over the Ka’ba. At one point in time, there were over 300 statues atop or inside the Ka’ba. Aside, that is not to say that all of the population consisted of Zoroastrians, polytheists or the like - some were, and this includes the Prophet’s lineage, followers of Prophet Ibrahim and the monotheistic religion of Hanifiyah (not to be confused with the Hanafiyah sect) who observed the Hajj pilgrimage [9]. The Ka’ba also had a custodian. At first, the sons of Prophet Ismail were equipped with this role, which was then passed on from one person to another - not all of which were male - until it reached Abdul Muttalib, the leader of the tribe of Quraish and the Prophet’s paternal grandfather, at the time of Prophet Muhammad’s birth (pbuh&hf). In general, the Sacred House was an important component of their lives, and rightly so - many groups glorified and sanctified the Ka’ba, and the Arabs, who were the supposed owners of the land on which the Ka’ba stands, saw themselves as the owners and rightful guardians of the Ka’ba by extension as an expression of their dominance and authority. As such, the Sacred House, aside from being a monument of spirituality and faith, was a symbol of power and influence, and played a crucial role in commerce and tribal politics for pre-Islamic Arabians. This concludes this edition, and our coverage of the pre-Islamic era. In our next edition we will begin to investigate the Prophet’s lineage, his birth, and early life. As always, leave your thoughts, questions and discussion points in the comments section. ______________________________________________________
0 Comments
|
AuthorThis series was brought to you by The University of Sydney AhlulBayt Society ArchivesCategories |