Muslims and Catholics Make Commitment to Treat the World with Care
Muslims and Catholic Melbournians came together on Saturday night to commemorate the birth of the Prophet Muhammad.
Pledging their Intentions before an audience of about 120 people, representatives from the Ecumenical and Interfaith Commission of the Catholic Archdiocese of Melbourne and the Australian Intercultural Society confirmed the sacredness of each other's traditions.
"We have heard the Word of God speaking to us in our sacred scriptures," stated Father John Dupuche, Chair of the Catholic Interfaith Committee.
This was followed by Emre Celik, General Coordinator of the Australian Society saying, "We commit ourselves to be servants of the One who speaks to us in mercy and gentleness."
Held in the Diocesan Office, the Cardinal Knox Centre on Saturday 15 March, Catholic and Muslim explored the theme of the 'Servanthood and Submission of Jesus and Prophet Muhammad (pbuh)'.
Professor Ismail Albayrak, from the newly established Fethullah Gülen Chair for the Study of Islam and Muslim-Catholic Relations at Australian Catholic University, and Mr David Schütz, from the Ecumenical and Interfaith Commission of the Melbourne Catholic Archdiocese discussed the legacy that these important personalities left behind for their communities.
"We will not gloss over the differences, but we shall not fail to see the similarities," said Father John.
Discussing the strong connection between the servanthood and supplication of the Prophet Muhammad, Professor Albayrak noted its significance for human beings within their world.
"Servanthood, in its most broad definition, means that mankind should live in accordance with God's commandments," said Professor Albayrak.
"In other words, human beings should live in harmony with the world around them, without being caught along the way, while walking towards God, through the mysterious corridor of the universe."
David Schütz drew attention to the teaching of Jesus that greatness can be measured by service to others.
"Although he is clearly the master of the disciples, yet he declares that the greatest honour goes to the greatest servant."
This event is a product of the Memorandum of Understanding signed by the Australian Intercultural Society and the Ecumenical and Interfaith Commission of the Catholic Archdiocese of Melbourne last year.
The Memorandum encompasses the three year period 2007-2009 and addresses several key dimensions: Dialogue of Life, Dialogue of Action, Dialogue of Understanding and Dialogue of Religious Experience.
This event is all the more significant considering the Pope's establishment of the Catholic-Muslim Forum, bringing together about 130 Muslim scholars in October this year and founded to further relations and increase collaboration between the two faiths.
The Australian Intercultural Society (AIS) is a non-profit community based organisation that is committed to bringing together people of different backgrounds to help improve understanding and respect and to build greater community harmony. The AIS has been involved in many bridge building events that help to overcome ignorance and prejudice since 2000.
For more information:
Fulya Celik, Community and Education Coordinator
Ph: ++403 833 588, ++3-9326 2177, email: This email address is being protected from spambots. You need JavaScript enabled to view it.
Servanthood and Supplication of the Prophet Muhammad (puh)
Public addressed by Prof Ismail Albayrak
Fethullah Gülen Chair
In the Study of Islamic Studies Muslim-Catholic Relations
Australian National Catholic University, Melbourne-Australia
Tonight I will be focussing on various aspects of the servanthood of Prophet Muhammed (puh). First of all, I will briefly deal with the importance of the concept of servanthood in Islam. I will then discuss the Prophet's emphasis on his own servanthood. Finally, I hope to summarise the relationship between his servanthood and his supplication.
One of the most frequent themes which are mentioned in the Holy Qur'an is that of servanthood. If we look only at the word abd (which means servant) and its derivatives (such as ibad, u'budu, ta'budu, ya'budu etc) in the Holy Scripture we will see just how dominant the concept of servanthood is in the Qur'an. Thus, if one describes the Qur'an as a summary of servanthood, this would not be considered an exaggeration. The Qur'anic verse (Zâriyât) 51:56 indicates this fact clearly. Allah says: "I have created jinn and humankind only that they might serve (and worship) Me." The expression (li ya'budun), meaning ‘to serve Me', at the end of the verse is interpreted by many great early exegetes as (li-ya'rifun), meaning ‘to know Me.' This brings more depth to the horizon of servanthood. Another verse in Chapter Isra (17.44) mentions clearly that "everything in the seven heavens and on the earth glorifies and worships Allah, but humankind do not understand their praise". Again, the verse on the one hand signifies the importance of self knowledge in servanthood and on the other hand draws attention to the natural dimension of it. In short, being a servant of God is the primary duty of every creature in our universe.
Servanthood, in its most broad definition, means that mankind should live in accordance with God's commandments. In other words, human beings should live in harmony with the world around them, without being caught along the way, while walking towards God, through the mysterious corridor of the universe. The real servant should build their tent on the foundation of religious and natural principles where they can achieve absolute balance between themself and existence. In the saying of the Prophet Muhammed (puh), this is a state where one serves God as if he is seeing Him; even thought he cannot see Him, God definitely sees him. This is a conscious, voluntary and dutiful act which allows the servant to employ his heart, mind, intellect and body for the sake of God. The servant will exclude every material thing in their heart and think of gaining God's consent. Servanthood in Islam is the result of the commandment of God and its benefits will be seen in the Hereafter.
It is also important to note that being a servant is a long process which lasts until one's death. In the Qur'an, the Prophet (pub) is addressed as follows: "Serve your Lord until death catches you" (15:99). This eternal call also includes every human being. Being a servant is the greatest responsibility and it is also the way to show loyalty to God. If the servant cannot cope with this state, he or she will invent false lords for himself; we have seen many examples of this in the Holy Qur'an and other Scriptures. The Prophet (pub) refers to such people as the ‘servants of dinar and dirham' (Arabian currency, or money). Therefore, Islam associates being a servant with the greatest honour and it also associates denial of servanthood with the greatest sin. Those who are not able to escape the claw of their egos will gradually become servants of materialism, sexual desire, power or fame. The end result is complete failure and the corruption of nature.
When we look at the Qur'an, we see that servanthood is the common feature of the all prophets (pbut). They never got tired of this honourable duty. The Qur'an frequently refers to this fact. Like his predecessors, Muhammed (pub) the last link in the chain of Prophethood, is also charged with the responsibility of being a servant, as stated in Surah Anbiya (21:25): "And We did not send before you any Messenger but We revealed to him that there is no God but Me, therefore serve Me.' Interestingly enough, in the Muslim declaration of faith ‘I bear witness that there is no god but Allah, and I also bear witness that Muhammed is His servant and messenger', the Prophet's servanthood is mentioned before his Messengership. This is a very important indication concerning the priority of servanthood in Islam. When we look at his life before his prophethood we will see him in cave Hira worshiping his Lord. His wife Khadija (pwh) tells us that he come back to Mecca to get more provisions in order to stay in the cave to worship God. According to Muslim belief, the Prophet Muhammed represents servanthood at its peak. He himself says: ‘I have a moment with my Lord in which neither the closest angels nor the great Prophets can reach this state.'
For him, being the servant of God is the greatest rank and position. We see this in one significant narration where the Prophet Muhammed was authorised to choose whether he would be a Prophet King or a Prophet Slave. He tells us that he prefers to be a Prophet Slave. At the end of the tradition, the Prophet notes that he wants to be full one day and hungry the next. This choice is a guiding principle for his community. His frequent reminding his followers about being the son of a mother from the clan of Quraysh who used to eat a piece of dry meat is also a very important indication that the Prophet (puh) placed great emphasis on being real servant of God. This honour needs more self-sacrificing and self-effacing characters. One day he addressed his community and asked them to pledge allegiance to him. They asked about what they were going to pledge allegiance. He replied that it was ‘for servanthood'. We also learn from his prevailing supplication that he asked God to imbue him with servanthood. He considers servanthood as providence which maintains his spiritual life. In response to a Bedouin who criticises his way of sitting as a slave, the Prophet (puh) says that God made him generous and merciful slave rather than a tyrant and an aggressive person. He is proud of being a servant of God, on Whom he believes everything depends for their existence and subsistence. His frequent naming of the newborn children of his Companions as Abd Allah (the servant of Allah) and Abd al-Rahman (the servant of the Most Merciful) is another important illustration of the fact that servanthood is the greatest post in the eyes of the Prophet Muhammed (puh). He himself says ‘The most beloved name for me is the abd Allah', namely, the servant of God.
Having mentioned the Prophet's emphasis on being a servant of God, I would now like to move on his personal relation with God in terms of servanthood, submission and supplication. As mentioned in a Prophetic tradition, the Prophet says ‘My Lord trained me. This is wonderful training.' This report points out that the Prophet is under the supervision of God and he is the one among his community who knows how to serve God best. The historic works which narrate each of the twenty four hours of the Prophet tell us that he arranged his daily life according to his prayers and supplications. It is also important to note that because he is the one who represents in his service to God the best, he recognises no limitation in his servanthood. He also considers a break in his servanthood as the greatest calamity; therefore, he never stops his service to God. There is a dimension of servanthood in his every action such as sitting, standing, eating, drinking, walking, sleeping, talking, thinking, in sickness, in health, in travel, when entering the house, when leaving, when facing calamities, when experiencing abundance, even when he is wearing a new garment and so on.
Nonetheless, the salat (ritual prayer) is considered as the best action through which he articulates his servanthood. He says that there is a specific way for each Prophet to serve God, and that his way is through the ritual prayer which is his ‘utmost desire'. The Qur'an describes this servanthood with the following verse (26:218-220): "Who sees you when you stand up (for prayer). And your turning over and over among those who prostrate themselves before Allah, Surely He is the Hearer, the Knower.' The Arabic term taqallub in the verse describes the insistence on, patience with and his struggle to do justice to servanthood. The description given in this verse is supported by the narrative of the Companion who relates that the Prophet (puh) makes a noise like a boiling saucepot during his prayer. It is almost impossible to know what he was experiencing internally. One day he told his Companions to laugh little and cry (for the sake of God) a lot, continuing to say, ‘If you know what I have known, you will leave your house and go to seclusion.' At the end of the report, he says ‘I wish I was a tree that could be cut.' This is some kind of annihilation in his servanthood of God. Ritual prayer is thus the most essential dimension of servanthood in Islam.
No one can describe the Prophet's prayer more vividly than his beloved wife Aisha. One day she was asked by two followers about the most astonishing thing she saw in the Prophet (puh). She said: ‘All of his actions are astonishing.' Following their insistence, Aisha began to tell them about his visit to her one night: ‘He came to me; we were together lying in bed and before midnight he asked permission from me to worship, saying ‘O Aisha, leave me alone with my Lord, I would like to serve Him''. Upon this Aisha said ‘O Prophet (puh), I love you and I love what you desire (namely his servanthood).' He stood up and started praying up until the time of Morning Prayer. When the Companion Bilal came to recite the Call to Prayer, he saw the Prophet crying. First his tears wet his beard and then tears dropped on the ground. He said: O Prophet, did not Allah forgive your past and future (mistakes)? The Prophet relied: ‘Should I not become a thankful and grateful servant of Allah?' According to him, ritual prayer is the most important way to knock on the door of his Lord's Mercy; therefore, he never neglected his prayers until he passed away. Again, the Mother of the Believers, Aisha, says when he prostrates, ‘I sometimes think that he has passed away', due to the lengthy periods in which he was engaged in Prayer. These are all vivid demonstrations of his submission and servanthood.
Abu Zarr narrates that one night the Prophet prayed with one verse until morning. The verse is as follows: 5:118 ‘If You punish them, they are Your servants. If You forgive them, You are the Almighty, Most Wise.' He is also very conscious of his community. In the Qur'an Allah mentions in several places his servant's mercy on his community. Because of his great concern about his community's guidance, he was warned by God: ‘Perhaps you will kill yourself with grief because they do not believe.' In another place in the Qur'an the Prophet is presented as follows: 9:128 ‘Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous (he is in) respecting you; to the believers (he is) compassionate'. Being self sacrificing is another dimension of his servanthood and submission. His servanthood in fasting, pilgrimage and alms giving are not different from his prayer.
There is a strong relation between the servanthood of Prophet Muhammed and his supplication. Supplication is in actual fact the most important dimension of his servanthood. In his words, supplication in and of itself is servanthood. Words become insufficient and limited in relation to talking about his supplication, because this is only be felt or lived rather than described. In his supplication, there is a taste of the pleasure of belief, a breath of otherworldliness, deep sincerity and powerful trust in God. Supplication, according to the Prophet, is the key concept in bridging servanthood (ubudiyyah) and divinity (uluhiyyah). The Prophet says ‘the supplication is the brain or essence of the worship.' So, whoever knocks on the door of supplication and that door opens for him or her, it means that the door of Mercy is open.
The companions tell us that the Prophet (puh) taught them the Qur'an as well as supplications. Knowing his companions and keeping in mind their need, he taught different prayers for different individuals. The Qur'an describes life without supplication as ‘meaningless' (25:77). In addition, it also commands the believer to ‘pray unto their Lord and He will hear their prayer. And respond to them' (40:59). The Prophet (puh), while reciting the Qur'an and whenever he came across the verses of mercy, offered his supplication to God to forgive him and shower him with mercy; whenever he recited verses of punishment, he sought refuge in Him from evil. He never missed an opportunity to resort to supplication. He gave many clues to his companions about the proper way, time and place of prayer. Because in the eyes of God there is nothing above supplication, the Prophet advises increasing your supplication during your ritual prayer, especially at the prostration. This is, according to the Prophetic tradition, the servant's closest moment to God and is the best time in which your supplication will be accepted. To preserve the sincerity of the heart and to establish some kind of supplication culture in his community, the Prophet (puh) advised his companions frequently to pray on behalf of his or her friends, relatives or believers.
When we look at his worship, prayers and supplications, it is easy to realise how comprehensive and how rich in content and deep in meaning they are.
Once he was asked about how to pray and he replied that one should ask Allah to give them good in this world and good in the Hereafter, and defend them from the torment of the fire. At another time, he advised his companions to ask God not to give what they want but give them what He is pleased with it. Thus, it is very important to ask God; it is equally as important to know how to ask God. In several places, the Prophet warns his community not to neglect asking from God, because God will be angry against those whom do not ask of Him. The Prophet reminds the companions that asking from God means the unceasing feeling being in the presence of God. Real servanthood lies in real and proper supplication. The Prophet himself says: ‘I will seek refuge to God hundred times every day.' His submission in his supplications have deep meaning and are in complete accord with the surrounding circumstances. They reflect profound belief and total confidence. I would like to end my talk by giving few examples of his Qur'anic and Prophetic supplications:
O Allah, I seek refuge to you from useless knowledge, a heart that does not shudder and an unsatisfied soul.
O My Lord, I ask you to enable me to do good to refrain from vice, to love the poor, and to forgive me and have mercy on me. I ask you for Your love and for love of whom You love, and love of the actions that will make me nearer to Your love.
Our Lord, forgive us and our brethren who preceded us to the faith, and keep our hearts from harbouring any hatred towards those who believed. Our Lord, You are Compassionate, Most Merciful (59:11)
O Allah, You are my Lord. My ears, my eyes, my flesh, my blood and bones will prostrate in front of the Lord of the universe.
Our Lord! Cause not our hearts to stray after You have guided us, and bestow upon us mercy from Your Presence. Lo! You, only You, are the Bestower. (3:7)
Our Lord, shower us with Your mercy, and bless our affairs with Your guidance. (18:11)
O My Lord, put between me and errors a distance as great as that which you have put between East and West. O my God, cleanse me of my errors as a white garment is cleansed of dirt.
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