As a Perfect Human Model the Exemplary Personality of Muhammed (pbuh)
Abstract views: 403 / PDF downloads: 21
DOI:
https://doi.org/10.5281/zenodo.13883854Keywords:
Prophet (pbuh), Personality, Humanity, Role Model, Good MoralsAbstract
Throughout his life, the Messenger of Allah served as a perfect example for humanity in terms of contemplation and gratitude. He was sent as a model personality to guide humanity in their daily lives and interpersonal relationships, and as the final prophet until the Day of Judgment. The Islamic morality, which surpasses other moral systems, is a superior morality that was bequeathed to us by the Prophet (pbuh). The measures, criteria, attitudes, and behaviors in the life of the Prophet have been preserved throughout the centuries and have reached us today. Every stage of the Prophet's life presents us with numerous exemplary behaviors for every period and stage of human life. Therefore, his life encompasses all of humanity, regardless of their circumstances. Moreover, the Prophet's life represents a concrete and perfect example that people can emulate according to their own capacities. In other words, the life of the Messenger of Allah is presented to humanity as a model for everyone to easily understand the Islamic religion and apply it. Allah Almighty has shown us the life of our Prophet as an example in all these matters. In this context, the greatest perfect human being, with a graceful and refined life, is the Prophet Muhammad, who had been left as a legacy to humanity. Belief in the prophets, beginning with the belief in the fundamental principles of faith that Allah sent to humanity, requires us to believe in them, know them, and understand them. Belief in the Prophet Muhammad, the final link in the chain of prophets, and obedience and following him are obligations for all Muslims and a requirement of faith. In order to fulfill this duty properly, we need to know him closely and understand the message he brought correctly. Therefore, Muslims should adhere to the commands and prohibitions of the Quran at every stage of their lives. In addition, they should strive to apply the life of the Prophet Muhammad as a model personality throughout their lives.
Our noble book, the Quran, is a divine word that introduces humanity to the exalted Allah and His Prophet, elevating mankind to a perfect level. Allah created humans perfectly with both body and soul, appointing them as His viceroys on Earth. By recognizing Allah in every aspect of their daily lives and obeying the Prophet, human beings fulfill their duties as servants. The concept of the "perfect human" holds significant importance in Sufism. Although not explicitly mentioned in the Quran, its foundation and origin lie within the Quran. Consequently, the virtues, benevolence, sincerity, pure heart, fear of Allah, and trembling of the heart mentioned in the Quran point towards the characteristics of a perfect human. By sending the Prophet as an exemplary figure and giving him the good news through revelation, Allah has ensured that humanity maintains the quality of being a perfect human since creation. The Messenger of Allah is the most beautiful, perfect, and merciful of all creations. Therefore, the term "perfect human" has emerged as a Sufi concept, referring to a servant who attains Allah's manifestations at every level. In this context, the first and foremost perfect human is the Prophet of Mercy. Without following him, it is impossible to become a perfect human. Allah treats all His creatures with mercy. The conditions of becoming a perfect human are stated in the Quran and the Sunnah. Faith and righteous deeds are one of the prerequisites to becoming a perfect human. A righteous deed depends on the purification of the soul and the correct performance of worship. Allah has given humans reason to know Himself and the universe, and has supported this with revelation. In this context, the first perfect human is the Prophet Muhammad (pbuh). After the Prophet, people have the potential to become perfect humans. Reaching this level requires purifying oneself from bad habits and being with Allah and His Messenger. Allah uses the term "great virtue" for those who perform righteous deeds. By knowing one's own weakness, a servant realizes their responsibility before the greatness of their Lord. Perfect people do not harm anyone. The qualities of these servants are piety, justice, righteous deeds, and good character. Allah holds His servants accountable for what they are capable of. Therefore, by realizing their servitude, human beings reach the level of a perfect human by fulfilling these responsibilities.
References
Ahmet b. Hanbel. el-Müsned, 2/381, 5/53. Beyrut: Daru Sadr, trz.
Akseki, Ahmet Hamdi. (1988). Peygamberimiz ve Müslümanlık, Ankara: Nur Yayınları.
Azzam, Abdurrahman. (1975). Resul-i Ekrem’in Örnek Ahlakı, (çev. Hayrettin Karaman), İstanbul: Yağmur Yayınları.
Ebu Abdullah Muhammed b. Yezid el-Kazvini. Sünen-i İbn Mâce, thk. Muhammed Fuad Abdulbâki, 2/1376.
Ebu Davud, (1979.) Sunen-i Ebu Davud, 4/385. Mısır.
Ebu İsa Muhammed b. İsa ibn Dahhak et-Tirmizi. (1887). Şemâil-i Şerif Tercümesi, çev: El-Hac Mehmet Raif, İstanbul.
Ebu Zekeriyyâ Yahya b. Şeref b. Mürî en-Nevevî. (1980). Riyazü’s-Sâlihîn, Ankara: Diyanet İşleri Başkanlığı Yayınları, 2/39, 250.
Ebu’l-Kasım Cârûllah Mehmed b. Ömer b. Ahmet ez-Zemahşeri. (1977). Keşşâf, (nşr. M. Mürsi Amir), 3/534. Beyrut: Ekin Yayınları.
el-Kaysî el-Kureyşî el-Buşrevî ed-Dımeşkî eş-Şâfî İbn Kesir. (2021). Tefsiru’l-Kur'ani’l-Azim, (thk. Yusuf Budevi), 6/401. Beyrut.
Bayram, Enümen. Arap Edebiyatındaki İlk Edebî Mahfiller. RumeliDE Dil Ve Edebiyat Araştırmaları Dergisi (Ö13), (2023), 1112-1125. https://doi.org/10.29000/rumelide.1379319.
Bayram, Encümen - Pişgin, Yasin. “Muhammed Abdulhalim Abdullah’ın Romanlarında Âyet Ve Hadis Bağlamında Metinlerarasılık”. Mizanü’l-Hak: İslami İlimler Dergisi 15 (Aralık 2022), 335-359. https://doi.org/10.47502/mizan.1173637.
Hamidullah, Muhammed (1992). Resulullah Muhammed (s.a.v), İstanbul: İrfan Yayınları.
İsmail Muhammed b. el-Buhari., Sahihu’l-Buhari, Beyrut: trz. 1/239, 7/2, 8/118.
İzitsu, Toshihiko, (2012). Kur’an’da Dini ve Ahlaki Kavramlar, çev. Selahattin Ayaz, Ankara: Pınar Yayıncılık.
Kur’ân Yolu. Erişim 10 Nisan 2024.https://kuran.diyanet.gov.tr
Muhammed b. Cerir et-Taberî. (1988). Camiü’l-Beyan, Beyrut: Daru’l-Fikir Yayınları, 29/18-19.
Muhammed b. Sa'd Ebu Abdullah. et-Tehakatü’l-Tabakatü’l-Kübra, 2/153. Beyrut: Daru Sadr trz.
Pakalın, Mehmet Zeki, (1972). Osmanlı Tarihi Deyimler ve Terimler Sözlüğü, İstanbul: Milli Eğitim Basımevi, 4/386.
Rahman, Fazlur. (1988). Siret Ansiklopedisi, İstanbul: İnkılap Yayınları, 1/41, 61, 65.
Rahman, Fazlur. (1996). Ana Konularıyla Kur’an, Ankara: Ankara Okulu Yayınları.
Söylemez, Mehmet Mahfuz. (2006). Örnek İnsan Hz. Muhammed, Çorum: Çağrı Eğitim Vakfı.
Uludağ, Süleyman. (1991). Tasavvuf Terimler Sözlüğü, İstanbul: Marifet Yayınları.
Üstün, Yakup. (1984). Peygamberimiz Hz. Muhammed, 30/59. Ankara: Türkiye Diyanet Vakfı Yayınları.
Downloads
Published
How to Cite
Issue
Section
License
Copyright (c) 2024 Tanım Tenkit Teori
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.