Scientific article on the mission of the Holy Prophet (PBUH)
Bi‘thah: The Birth of Ethical Rationality and a Civilizational Turning Point.
Dr. Seyyed Hamid Reza Haqiqi
Dean of Al Mustafa International University in South Africa
Abstract
This article argues that Bi‘thah—the prophetic mission of Prophet Muhammad (peace be upon
him)—should not be viewed solely as a religious event, but as a civilizational and epistemic
transformation. It reframes Bi‘thah as the emergence of a meaning-centered ethical
rationality that reshaped human understandings of knowledge, morality, and socio-political life.
Drawing on primary Islamic sources and modern scholarship, this article situates Bi‘thah within
broader intellectual history, highlighting its enduring relevance to contemporary crises of ethics
and meaning.
1. Introduction
The Bi‘thah, historically remembered as the beginning of a new religion, represents a far more
expansive phenomenon: the launch of a civilizational project that reconfigured long-standing
paradigms of authority, knowledge, and human dignity (Rahman, 1979; Schuon, 1985). Rather
than a singular event, it inaugurated a process of intellectual and social restructuring with
deep implications beyond the Arabian context.
2. Bi‘thah: Event or Civilizational Process?
Most academic treatments of the prophetic mission focus on chronological sequences (e.g., first
revelation, Meccan period, Medina period). However, Bi‘thah should be understood as initiating
a transitional epistemic framework:
• From myth-based to meaning-based worldviews (Nasr, 1987).
• From tribal norms to universally applicable moral values.
• From inherited authority to moral responsibility.
In this perspective, Bi‘thah signifies a shift from power-centered cultures to truth-centered
communities.
3. Bi‘thah as an Epistemic Revolution
The epistemic dimension of Bi‘thah marks a key innovation in intellectual history. In pre-Islamic
Arabia, knowledge was largely:
• Tradition-based,
• Reinforced by social hierarchy,
• Shielded from critical interrogation.
In contrast, the Qur’an explicitly invites reflection: “Read! In the name of your Lord…” (Qur’an
96:1) and repeatedly condemns blind imitation (taqlid) (Qur’an 31:13). Revelation (wahy) and
reason (‘aql) are complementary sources of knowledge in Islamic thought (Saeed, 2008), not
oppositional. Thus, thinking becomes a moral act—a revolutionary notion that anchors ethical
rationality in human conscience.
4. Redefining the Human Being
The Qur’anic portrayal of the human being marks a radical anthropological shift. Pre-Islamic
worldviews often saw humanity as:
• Subservient to fate,
• Controlled by deities,
• Defined by tribal status.
By contrast, the Qur’an affirms human worth: “We have honored the children of Adam…”
(Qur’an 17:70). This affirmation decouples dignity from race, gender, or lineage—a foundational
move toward individual moral accountability and universal human worth (Esack, 2005).
4. Redefining the Human Being
The Qur’anic portrayal of the human being marks a radical anthropological shift. Pre-Islamic
worldviews often saw humanity as:
• Subservient to fate,
• Controlled by deities,
• Defined by tribal status.
By contrast, the Qur’an affirms human worth: “We have honored the children of Adam…”
(Qur’an 17:70). This affirmation decouples dignity from race, gender, or lineage—a foundational
move toward individual moral accountability and universal human worth (Esack, 2005).
5. Bi‘thah and the Critique of Power Structures
Bi‘thah posed a direct challenge to entrenched power dynamics in Meccan society, confronting:
• Economic oligarchy,
• Religious authority used to legitimize inequality,
• Structures of exclusion and privilege.
Equity before moral law replaced aristocratic or tribal superiority. The early Muslim
community’s composition—primarily marginalized groups—underscores the message’s
egalitarian thrust (Hallaq, 2009).
6. Ethics and Politics: A New Synthesis
One of the most enduring contributions of Bi‘thah is the integration of ethical imperatives into
socio-political frameworks. Prior paradigms often resulted in either:
• Morality without power (ineffective), or
• Power without morality (oppressive).
The prophetic model introduces ethical power—authority bound by moral accountability, as
reflected in the prophetic maxim: “I was sent to perfect moral character” (Al-Tirmidhī). This
articulation is not an abstract ideal but a practical blueprint for governance and justice.
7. Contemporary Relevance
In an era marked by technological dominance, political complexity, and ethical ambiguity,
Bi‘thah offers a critical lens for contemporary issues:
• Crisis of meaning,
• Crisis of ethics,
• Crisis of unchecked power (Tibi, 2012).
The prophetic mission’s insistence on reason informed by ethics challenges modern
assumptions that separate moral responsibility from epistemic and political authority.
Conclusion
Bi‘thah should be understood not merely as the origin of Islam as a religion but as the birth of
ethical rationality and a civilizational paradigm. It invites a rethinking of knowledge, power,
and human dignity with implications that reach across time and culture.
Final Reflection: If a prophetic voice were to arise in today’s world, which dominant structure
of power, knowledge, or ideology would it challenge first?
References (APA)
Esack, F. (2005). The Qur’an: A Short Introduction. Oneworld Publications.
Hallaq, W. B. (2009). An Introduction to Islamic Law. Cambridge University Press.
Nasr, S. H. (1987). Islamic Cosmological Doctrines. Thames & Hudson.
Rahman, F. (1979). Islam. University of Chicago Press.
Saeed, A. (2008). Interpreting the Qur’an: Towards a Contemporary Approach. Routledge.
Schuon, F. (1985). The Transcendent Unity of Religions. World Wisdom.
Tibi, B. (2012). Islamic Law and Governance in Contemporary Contexts. Palgrave Macmillan
