Wisdom (al-Hikmah)

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Wisdom and Islam
Al-Hikmah Definitions

Scientific Definition

Practical Definition

Al-Hikmah and Islamic Jurisprudence
Al-Hikmah and Management
Wisdom in the Actions of Prophet Muhammad (PBUH)
Flexibility in Approach
Addressing People
a- Muhammad’s Journey and Quraysh – Genuine Issue What Matters
b- Negotiation in the Hudaybiyah Treaty
c- Selection of Personnel and Management
Al-Hikmah Practice in Rituals
a- Reading Silently in Salah (Formal Prayer)
b- Jogging in Umrah

Other Hikmah Social Sunan
1- Preparing for One’s Mission in Life (the Sunnah of Qualification)
2- Building Common Ground
3- Accepting Humiliation for Avoiding Catastrophes
4- The Sunnah of Prevention of War, Catastrophes, and Bloodshed
5- Reliability and Dependability
6- The Prophetic Tradition of Prioritization
7- The Sunnah of Quality Versus Quantity
8- The Sunnah of Punctuality and Keeping Promises
9- The Prophetic Tradition of Consistency
10- The Sunnah of Ascertainment of News (Tabayun)
11- The Sunnah of Reasonable and Gradual Approach
12- The Sunnah of Prerequisites and Maturity
Actions not Wishes

By: Faysal Burhan
Published: 2002

Wisdom and Islam

Al-Hikmah or Wisdom means complete insight and having sound judgment concerning a matter or situation through understanding cause and effect phenomena. Al-Hikmah constitutes one of the three significant teachings of Prophet Muhammad (PBUH). Verse 2:129 of the Qur’an, below, expresses Prophet Muhammad’s mission with the three major categories: Al-Kitab (The knowledge of the Holy Qur’an), al-Hikmah (the Wisdom), and al-Tazkiyah (the inner-self purification). Each class is dependent upon the other. These three fundamental teachings combined are the foundations required to make up the character of a true Muslim.

(Prophet Abraham prayer) Our Lord! Send among them an Apostle of their own, who shall rehearse Your signs to them and instruct them in the Holy Qur’an (al-Kitab) and Wisdom (Hikmah), and sanctify them (yuzakeehim), for You are the Exalted in Might, the Wise.

(See our article, Inner-Self Purification on Tazkiyah.)

Teaching Wisdom is also an integral part of the mission of the earlier Prophets. The Qur’an speaks of Prophets Abraham, Moses, and Jesus (PBUT) and how they were sent to teach Wisdom and their respective scriptures. For example, God speaks of Abraham (PBUH), saying:

But We had already given the family of Abraham the Scripture and Wisdom. Qur’an, 5:54

Similarly, God bestowed Wisdom and knowledge upon Prophets Moses, Jesus, Lot, David, and Solomon (PBUH):

And when he (Moses) attained his full strength and was (mentally) mature, We bestowed upon him Wisdom and knowledge. Qur’an, 28:14

And (remember O Jesus) when I taught you writing and Wisdom and the Torah and the Gospel. Qur’an 5:110

And to Lot, We gave Wisdom and knowledge. Qur’an, 21:74

And to each (David and Solomon), We gave Wisdom and knowledge. Qur’an, 21:79

Sound judgments and placing things where they belong are actions not bound by place or time. Prophet Muhammad (PBUH) encouraged believers to use Wisdom in their approaches to the fullest extent. He said:

Wisdom is like a precious commodity that is lost. A believer must always be in search of it. Wherever he finds it, he must act upon what it dictates. Al-Termithi, Majma’a Al-Fawa’d wa A’athab Al-Mawarid, volume 1, page 38

The above Islamic principles establish that al-Hikmah constitutes a significant part of the Muslim belief. Indeed, to understand and practice al-Hikmah is to understand much of the essence and practices of Islam. Therefore, we must first define al-Hikmah and examine its faculties to substantiate this claim.

Definitions of Al-Hikmah

Some scholars like Imam Shafi’i interpret the word ‘al-Hikmah’ in verse 2:129 above as the Tradition or Sunnah of Prophet Muhammad (PBUH). On the other hand, other scholars, such as the great Muslim scholar Ibn al-Qay’im al-Jawziyah, in his book Madarij al-Salikeen, defined ‘al-Hikmah’ scientifically and practically. This article is based on the latter interpretation of al-Hikmah by Ibn Al Qay’im al Jawziyah.

Scientific Definition

“Knowing and understanding the genuine nature of matters; the knowledge of relating results (effects) to causes as relevant to the physical composition and function of the matter, and for Allah’s natural law (qadarun) and revealed law (shar’an).”

Practical Definition

“Doing what is required in the right manner, at the right time, and place.”

The definitions above explain al-Hikmah’s distinct dynamic faculty, which adapts easily to people’s ever-changing conditions and worlds. Al-Hikma’s faculties of approach can manage any matter at any time, place, or circumstance.

Al-Hikmah and Islamic Jurisprudence

One of the spheres of al-Hikmah that facilitate Muslim affairs is the area of jurisprudence. Jurisprudence in Islam is drawn from the Holy Qur’an and the Sunnah (Traditions) of the Prophet Muhammad (PBUH). The Holy Qur’an provides supreme guidance for Muslims. Some of the directions are specific, while others serve as guidelines. The Sunnah explains many of the Qur’anic injunctions in a detailed form. However, not all details of life are addressed in the Qur’an, the Sunnah, the schools of thought, and the books of law. With its elastic nature, this is where al-Hikmah can be adapted to fulfill the needs of the unknown religious verdicts. This assumption can be accomplished by satisfying the two conditions of al-Hikmah (stated above) in two steps: knowing the matter’s natural composition (qadaran) and examining the results in light of cause and effect (shar’an).

Here is how the concept works: Step 1, obtain full knowledge of the matter or the situation addressed to satisfy the physical and natural issues surrounding the matter’s condition (qadarun). Step 2 applies the cause and effect rule by considering the Islamic grand rule, “harm shall not be inflicted upon oneself or others,” ‘la dharara wa la dherar.’ After the information collected for Step 1, the unknown religious verdict can be reached by realizing whether or not the matter is harmful to anyone. The method can be tested. For example, is cocaine allowed in Islam or not since cocaine was not known during the Prophet’s time? By nature, toxicants, including cocaine, are chemicals or natural substances that adversely affect the brain’s normal function. This information about cocaine satisfies Step 1 above. In light of Step 2’s grand rule, “Harm shall not be inflicted on oneself or others,” it is given that cocaine injures and impairs the brain’s normal function, rendering it harmful to itself and possibly others, which becomes the effect. As a result, a Muslim cannot consume cocaine. Otherwise, they violate the Islamic grand rule of Step 2 by harming themselves and others.

In conclusion, any issue or matter encountered in life is subjected to this simple approach; the resulting action will always be within the boundaries of Islamic Law or Shari’ah.

Al-Hikmah and Management

Making decisions based on al-Hikmah is fulfilling much of the inter-dimension of Islam. Al-Hikmah dictates that a true Muslim is a person who manages their work with reason and rationality. They must thoroughly, precisely, and earnestly study and evaluate each circumstance or situation and then apply what is appropriate at the right time, place, and adequately. Decisions based on this approach will not fail. Prophet Muhammad (p) is the Muslim’s example and model. The following sections are cases showing his wise methods and management of his affairs.

Wisdom (Al-Hikmah) In the Actions of Prophet Muhammad (PBUH)

In analyzing Prophet Muhammad’s management of his affairs, one readily finds that his actions were based on wise decisions and approaches. This fact is illustrated in his relations with his family, friends, and foes and throughout his da’wah. This article is not designed to examine every Prophet’s action to prove its point but to review a few of his examples that will give a good grasp of the Prophet’s exemplary approach. The author selected and grouped some of the Prophet’s methods into these categories: flexibility in approach, addressing people, appointing personnel, and al-Hikmah practice in rituals, among others.

Flexibility in Approach

Prophet Muhammad (PBUH) teaches that rationality and flexibility are integral to Islam. He demonstrated this belief in many ways. Consider the Prophet’s story upon returning from al-Ta’iff to Mecca during his prophethood’s 9th year.

After leaving Mecca to deliver his message in the city of al-Ta’iff, about 90 miles south of Mecca, Prophet Muhammad was turned down by the city’s leaders and had to return to Mecca, heartbroken. However, per Arabia’s customs, he could not re-enter Mecca without a tribal leader’s protection. Otherwise, his life would be in danger. The Prophet, therefore, sent his servant Zayd bin Harithah to seek tribal leaders for their protection. Al-Mu’ti ibn’ Addi, a respected leader but Idolater, accepted Muhammad’s request for protection. Then, in staying with Tradition, al-Mu’ti ibn ‘Addi called on his strong sons to take the Prophet into Mecca and circle al-Ka’bah seven times, announcing their protection of Muhammad to Quraysh.

For the following three years, and until the Prophet migrated to Medina, he was under the protection of al-Mu’ti Ibn’ Addi. During this period, the Prophet’s Approach to reaching out (da’wah) and managing his affairs with Quraysh differed from his earlier approach. This time, he did not speak low of the idols as much; neither did he introduce himself to the people of Quraysh in the manner and frequency he used to. Instead, he concentrated his da’wah work on those who visited Mecca, especially during the pilgrimage season. His recent visit to al-Ta’iff drove the Prophet’s newer course of action and protected a distant Idolater.

This Prophet’s modified da’wa approach did not mean that he signed off the idols or was pleased with Quraysh; it simply meant that one must maintain flexibility and rationality, allowing him to serve a far more significant and pressing issue, the Prophet’s safety, for which Islam’s survival was dependent. Also, God created more than one strict way to deal with a problem. Moreover, the Prophet gave more attention to the people outside the city for da’wa. In doing so, Islam proliferated in Yathrib after the Prophet contacted some of its people. Although the Prophet’s new approach showed softness towards Quraysh, it allowed for Islam’s rapid growth. Years later, Quraysh, in its entirety, embraced Islam, and the worship of the idol ended as ten thousand Muslims peacefully opened Mecca. In contrast to stiffness, the approach’s flexibility may go well beyond its intended function.

Addressing People

In addressing people, hundreds of examples illustrate how Prophet Muhammad (p) foresightedly communicated the correct information, managed affairs, and used al-Hikmah faculties in directing the processes. Here are a few examples:

a- Muhammad’s Journey and Quraysh- Genuine Issue What Matters

The first example occurred after the Prophet returned from his journey to Jerusalem, where he ascended to the Heavens, known as “Isra’ and Mi’raj.” In Jerusalem, he led the previous prophets of God in Prayer at the Aqsa Mosque and ascended to the heavens. In the Heavens, he was in the presence of God, and there he received the obligation of the Muslim five daily prayers. Historians of the Prophet’s biography reported that after his miraculous journey to Jerusalem and ascension to the Heavens, the Prophet did not tell Quraysh the full story of his trip. Instead, he related to them only about the journey to Jerusalem. Only his companions were privy to the entire story of his trip.

The Prophet illustrated al-Hikmah’s criterion of understanding the matter’s genuine nature and the near and far dimensions of its causes and effects. Quraysh was amused at hearing the Prophet’s story of his journey to Jerusalem. They shouted in the streets and spoke of Muhammad’s foolishness. Even though he told them of several specifics of the route to Jerusalem, about Jerusalem itself, their caravan coming from Jerusalem, and its exact arrival time to Mecca. However, later, as they witnessed the caravan’s actual arrival, they accused the Prophet of being a magician. Nevertheless, the Prophet’s wise action in refraining from telling Quraysh the story of his ascension to heaven at that time eliminated unnecessary discourse that would undoubtedly further hinder his purpose of advancing his mission.

Furthermore, his meeting with the prophets in the heavens, the various news of his ascension to the sky, and the obligation of the five daily prayers he received can be of no value to the Idolaters. Wisdom dictates that information should not be addressed when it does not fit the time and place nor serve the purpose. In today’s world, this faculty of al-Hikmah is a science called reliability, or the study of how reliable an act or a design is.

b- Hudaybiyah Peace Treaty Negotiation

The second example occurred before the negotiations leading to the Hudaybiyah peace treaty between the Muslims and Quraysh. For many years, the Prophet had been seizing opportunities to introduce his message to people, and for many years, Quraysh had been working to spoil his chances and work. Finally, during the fifth year after he migrated to Medina, the Prophet seized a possible peaceful opportunity to visit Mecca since Quraysh allows everyone to perform the Minor Pilgrimage to Mecca, known as Umrah. This opportunity would allow Muslims to practice their faith and show Meccans Islam’s appealing qualities.

The Muslims set out for their journey to Mecca, dressed uniformly in white clothes, and brought the sacrifices to be slaughtered at the Ka’ bah. Quraysh, however, refused to allow them to enter the city. So instead, the Muslims camped at Hudaybiyah on Mecca’s outer skirts and negotiated with Quraysh a peace treaty that called, among other things, for no Umrah that year and instead to return the following year to perform it. During the initial course leading to this treaty, Quraysh sent five messengers to the Prophet to convey their objection to his visit. In return, the Prophet said his clear intent to visit the Ka’ bah to these messengers.

When the first three messengers did not change Quraysh’s position in denying the Muslims’ right to Umrah, the Prophet started modifying his approach and improving the mechanisms in conveying his intent. Before the arrival of each of the following ambassadors, the Prophet set up a reception stage to suit the messenger’s character, thus increasing the persuasion of Quraysh to let the Muslims fulfill their Umrah.

Al-Hulath bin Alqamah was the next messenger. He was the Ahbash leader in Mecca. The Ahbash tribes had a covenant with Quraysh to be their alliance. In return, Quraysh allowed them to be the attendees of the pilgrims.
When the Prophet learned that al-Hulath bin Alqamah was his messenger, he said: “He is from the people who praise God.” He asked his companions to graze their animals of sacrifice at a near distance from him. When al-Hulath observed the Muslims dressed in white clothes and the animals to be sacrificed near them, he was not only convinced of the Muslims’ pure ritual intent but felt that Quraysh breached the agreement between them by refusing the pilgrim’s entry into Mecca. He, therefore, returned to Quraysh without even meeting with the Prophet. Instead, he addressed Quraysh, saying:

O people of Quraysh, by God, our alliance with you was not based on preventing people from making the pilgrimage. How could you prevent people from entering the House of God? Therefore, by the One with Hulath’s soul in His hand, you are to allow Muhammad to do what he has come for, or I will call upon all Ahbash to rebel against you and break our alliance.

Quraysh replied:

Be patient; we will resolve this matter with Muhammad in a manner that would please all of us.

The improvements in the reception of al-Hulath seemed to work well. However, Quraysh was still unsatisfied and sent another ambassador, Urwah ibn Masoud al-Thaqafi, a leader of Thaqeef of al-Ta’iff. His people treated Urwah much like a king through his entourage. However, Urwah’s reception stage took on a different face and was attended by several of the Prophet’s companions, including Mugheerah ibn Shu’bah, Urwah’s cousin. Some of the companions were acting as guards, while others were sitting around the Prophet as counselors.

During the negotiation, Urwah attempted to physically grasp and shake the Prophet’s beard as a sign of intimidation. Upon this, Mugheerah intercepted his hand and said: “Hold your hand from reaching the face of the Prophet, or you will have no hand.” Then Urwah asked the Prophet who and why this man was talking to him in such a manner. The Prophet replied: “He is your cousin, Mugheerah ibn Shu’bah.” Urwah was astounded to learn that one of his relatives was unfaithful to him yet treated Muhammad with such respect. Similarly, other Muslims showed deep love, loyalty, and respect for the Prophet. For example, during Prayer, some of the Prophet’s companions used the same water he used for ablution on them as a sign of love and a blessing.

The Muslims changed Urwah’s impression as a result of their staging, as can be seen from his address to Quraysh:

Oh, leaders of Quraysh: I visited Caesar in his castle, Hercules in his kingdom, and Negus and his people, but, by God, I have never seen a king among his people loved as much as Muhammad amongst his companions. By God, they will not allow an atom of harm to reach him. Therefore, I see that you must reconsider your position with Muhammad.

Al-Hulath and Urwah were more instrumental in conveying the Prophet’s message to Quraysh than the previous messengers. As a result, the attitudes toward the Quraysh were changed toward the Muslims. These changes were the primers to a peace treaty that matured in the following few days, known as the al-Hudaybiyah Accord. The Prophet was victorious—he spoke the language his people understood and placed things where they belonged. However, this was not the only valuable criterion the Prophet has shown. Listed below are others:
– Rationality and flexibility.
– Work on issues directly relevant to the problem.
– Consider fine details and specifics, not vague approaches.
– Creativity: invent, improve, and fix the method of work.
– Efficiency: use available means effectively, even when they seem minute or insignificant.
– Prayers and supplications are no substitute for actual actions and earned labor.

For more information about the peace treaty of Hudabiyah, please see our article, “Early History of Islam, A Refreshing Look at the Sirah, Section, The Agreement of Hudaybiyah.”

c- Personnel Selection and Management

The possibility of success in managing a particular task goes up if people are correctly chosen for it. The Prophet’s criteria in selecting a person to work, plan for a mission, or a leader for a good decision was primarily based on taking the options that would make the possibility of the task failure remote. The Prophet’s instructions to Mu’adh ibn Jabal, as he was leaving for Yemen for da’wah, were:

Be cheerful and full of courage; be not negative and discouraged; make things easy, not complicated and challenging.

This golden rule is in harmony with people’s essential nature and began Mu’adh’s road to success. As an example of the Prophet’s choice of people, let us examine his ambassadors’ selection to the nations’ leaders within and surrounding Arabia. A partial list of these ambassadors follows.
Abdullah al-Sahmi was an ambassador to Cyrus, King of Persia.
Duhiyah al-Kalbi was ambassador to King Hercules of the Byzantine Empire.
Amr al-Dumari to King Negus of Abyssinia.
Ala’ al-Hadhrami was ambassador to Munther ibn Sawa, the ruler of Bahrain.
Amr ibn al-‘as is an ambassador to Jeefer al-Jandali, King of Oman.
Hatib Ibn Abi Balta’ah, ambassador to al-Mukawkis, the leader of the Christian Copt of Egypt.

Close examination of these ambassadors’ characters reveals that those individuals were eloquent in speech and fit for diplomacy. These traits are essential diplomacy criteria in our modern world. Furthermore, the Prophet’s election was based on the above two criteria and other crucial factors for the success of their mission. Therefore, let us review some of such elements.

Duhiyah al-Kalbi was the ambassador to King Hercules of Rome. He was a tall and handsome individual who would appeal more to Europeans. It was said that Angel Gabriel used to come to Prophet Muhammad in a human form that resembled Duhiyah al-Kalbi. Hence, the Prophet’s choice of al-Kalbi favors a relevant physical appearance.

Historians noted that King Hercules received Duhiyah and the Prophet’s letter well. He carried out a long conversation with Duhiyah and asked him many questions about the character, the Prophet’s description, and his teachings. He then told Duhiyah:

If what you said is true, this Prophet will own the place where I stand.” Later on, Hercules called the people close to him for a meeting to announce his acceptance of the Prophet’s call, but during the session, when he realized that his people disapproved of his proposal, he told them that he was only testing them. See Habash, Muhammad, Sirat Rasouliallah, Page 230.

The following story of the Prophet’s choices of ambassadors is to the King Negus of Abyssinia. For this position, the Prophet picked Amr al-Dumari, who was not handsome but rather an old friend of King Negus. Amr al-Dumari was not a well-known figure amongst the Prophet’s companions, but his background and friendship with King Negus reveal the Prophet’s Wisdom in choosing him. History tells us that when King Negus’ father died, Negus was young, his uncles took over the kingdom, and the young Negus escaped to Arabia. In Arabia, he worked as a shepherd for the tribe of al-Dumari at the wells of Badr. There, Amr al-Dumari and Negus built a good friendship.

Their friendship’s strong effect became apparent in Amr’s choice of words when he met King Negus. Amr’s choice of words was his usage of the King’s old name, Asmahah, as it was in their old days. Here is a rundown of Amr’s frank address to the King: “O Asmahah, I will talk, you are to listen; you are in kindness to us as if you were one from amongst us; our trust in you is the same as your trust in your self; our strong conviction of you is because of your good character…” See Habash, Muhammad, Sirat Rasouliallah, Page 233

If the ambassadors’ selection reveals anything, it shows the Prophet’s thoughtful nature and his extent of study on the candidates before he chose them. We must realize that the Prophet’s success did not become real just because he was merely a Prophet, but in addition to that, he earned work to achieve success.

Al-Hikmah Practice in Rituals

Allah made Al-Hikmah’s effect an integral part of worship as a sign of its cruciality. This fact is recognized in the formal Prayer (Salat) and the rituals of Umrah.

a) Reading Silently in Salat is a Result of al-Hikmah Practice

During the rise of Islam, Prophet Muhammad and his companions faced severe hardship and execution by the leaders of Quraysh. The Prophet made a few changes to his approach in da’wah to minimize violence and hostility. First, he asked his companions not to proclaim their faith in Quraysh openly. During the day, he asked them to conduct their daytime prayers silently instead of loudly to reduce violence and Quraysh’s hostility. On the other hand, the evening and early morning prayers were kept loud since they are mainly performed in privacy where hostility is unlikely.

As a sign of this step’s role in reducing hostility, this circumstantial act of silencing the daytime prayers has become an obligatory part of Muslims’ noon and afternoon Salat. This simple but essential activity proves al-Hikmah’s usage for profiting Islam, peace, and da’wah. Each Muslim must have the vision of Islam’s objective and not be sidetracked by digressive issues. For more on peace/violence topics, please see the article “Islam: Legacy of Peace.”

b) Jogging in Umrah Ritual: Practice of al-Hikmah

An essential part of the Umrah rituals is circling the Ka’bah seven times at the beginning and end of Umrah. This circulation is known as Tawaf. While circling the Ka’abah, Muslims must wear white clothes with their right shoulder exposed and jog at a section of the round by the corner of the Ka’bah, known as al-Ruken al-Yamani. This dressing style and jogging came about as a result of practicing al-Hikmah by the Prophet Muhammad.
Since the rise of Islam, mainly after Muslims migrated to Medina, Quraysh leaders have worked hard to prevent their people from contacting the Muslims. On the other hand, the Prophet seized every peaceful opportunity to introduce his faith to the people. During the sixth year of Hijra, as a result of Quraysh’s refusal to allow the Muslims to enter Mecca to perform the Minor Pilgrimage, as seen above, the Prophet signed a treaty with Quraysh known as the Treaty of Hudaybiyah.

This treaty ensured the Muslims could conduct the Minor Pilgrimage the following year. During Umrah, the Prophet and the Muslims would fulfill their duties and show their faith to Mecca’s people. However, when Umrah time approached the following year, Quraysh leaders spread false propaganda among the Meccans that Yathrib Fever plagued the Muslims and that they should stay away from them.

Quraysh’s plan of isolation was not very effective. Instead, many Qurayshis stayed in the city and watched the Muslims and their relatives perform the rituals.

With Quraysh’s propaganda in mind, the Prophet and 1400 Muslims were uniformly dressed in white clothes. They are very much like athletes. The Prophet instructed his people to wear white garments differently, with their upper left shoulder rapped while their upper right side and shoulder exposed. Such an outlook conveys a sense of healthy people and rebukes Quraysh’s propaganda.

In a steady motion, the Muslims collectively performed, chanting a rhythmic song: “Here we are for Your service, oh God, Who has no partners; here we are to praise You, oh God.” Moreover, during the circulation and when the Muslims faced the crowd of Quraysh watching them at al-Ruken al-Yamani, the Prophet jogged instead of the usual walk, further showing Quraysh Muslims’ healthy condition and high spirit. What is significant to note here is that jogging was not part of the ritual before and was added because of the Quraysh propaganda.

Furthermore, before Muslims started circulating, the Prophet urged the crowd, saying:

God will give mercy to the one who will show them (Quraysh) strength.

The Muslims completed seven rounds in the direction of the sun’s orbit. They were in tune with the motion of the cosmos—taking the right direction, walking one part, and jogging another.

What is special for us in this story is that the Prophet (PBUH) used the act of worship to promote Islam, even on account of modifying a ritual. Muslims must realize this is a significant point and not be rigid and sidetracked from Islam’s ultimate objectives. In this example, the Prophet’s foresight is about Islam’s growth, even modifying the Umrah ritual. This Prophetic vision should be the idea and goal of every Muslim.

This is not a call for people to modify prayers. No Muslim should change their prescribed worship acts. However, there are many issues in Muslims’ lives where they can exercise priority and adjust things to profit from da’wah and Islam.

Other Hikmah Social Sunan

Hikmah perspectives stemming from the Qur’an and Sunnah carry significant weight for building a well-being community. The subsequent community and nation-building principles are the essence and Wisdom in shaping a beautiful world.

1- Preparing for One’s Mission in Life (the Sunnah of Qualification)

The Sunnah of Qualification for appointing is a social but less commonly practiced sunnah, while its re-establishment in society is an essential beginning step to societal reform. For example, Muslims today are taught that washing their hands and face is Sunnah. Still, Muslims are not taught that the four to five years of the Prophet’s frequent visits to the cave of Hira’ for meditation and contemplation before he received the first Revelation, were a period of preparation is also a sunnah. Muhammad’s appointment (PBUH) to his role of Prophecy to deliver Islam’s message was approaching. Muhammad (PBUH) had to be qualified and conditioned to receive the Words of Allah. He had to withstand the coming of the Revelation spiritually and mentally. He must be extremely close to Allah in his soul, heart, and mind. This closeness required much meditation and contemplation, hence the cave of Hira’ and its contemplation school.

Our substitution for the cave of Hira’ is the establishment of regular training in thikruallah and the practice of contemplation. Similarly, in Surah al-Muzzammil (73), Allah the Almighty had enjoined the Prophet’s (PBUH) long night prayers. The purpose for that, Allah revealed, was the upcoming Revelation of a heavy and weighty Message. Read below and learn from these Qur’anic verses:

Oh, you in folded in garments! Stand (to Prayer) by night, but not all night, half of it or a little less, or a little more, and recite the Qur’an in slow, measured rhythmic tones. Soon, We shall send you a weighty Message. The rising by night (in prayers) is most potent for governing (the soul) and most suitable for (framing) the word (of Prayer and praise).

It is very clear from these first revealed verses that the Prophet (PBUH) was asked to do heavy training in night prayers to prepare him to face challenging tasks such as receiving and delivering the message: “Soon We shall send down to you a weighty Message,” verse 5 above. This qualification and preparation of people for a particular task are forgotten by most Muslims today. It is self-evident today across the Muslim world that people are appointed to positions for which they are not qualified. Ill qualification for jobs or appointments is evident from as high as leaders of countries and communities down to automobile drivers. It is no wonder we are failing. Why is so much importance given to the physical Sunnah, like ablution, about which many spend time and energy arguing about its correct performance?

In contrast, the sunQualificationication leads to triumph and safety and is not practiced or considered. Why is one Sunnah picked and one dropped? Taking the sunQualificationication from a different perspective, we observe that a true Muslim must not hold a position for which they are not qualified. The Prophet (PBUH) warns against appointing people to where they should not be, saying:

Whoever appoints a person over a group of people, while among that group, another person more acceptable to Allah than the appointed one, has indeed betrayed the trust of Allah and His Messenger and the believers.

2- Building Common Ground

Another political and social but less known and practiced Sunnah of the Prophet (PBUH) is the Sunnah building common ground and changing enemies into friends. Prophet Muhammad’s Wisdom in dealing with his opponents is based on achieving fruitful results and correcting his opponents’ hearts. He did this peacefully, not as a result of battles and bloodshed.

Prophet Muhammad (PBUH) married his worst enemy’s daughter, the widowed Ummu Habeebah, daughter of Abu Sufian, to demolish and diminish her father’s animosity toward Islam. What is important to know here is that Ummu Habeebah was in Ethiopia at the time of her husband’s death, while Muhammad (PBUH) was in Medina, in the Arabian peninsula, about one thousand miles away. Ummu Habeebah and her husband, Abdullah ibn Jahsh, had earlier emigrated to Ethiopia to escape the torture of the Quraysh, the tribes that ruled Mecca at that time. After her husband’s death, Muhammad (PBUH) sent a messenger to Ethiopia carrying his request to marry her. Why would a man marry a widow residing one thousand miles away from him? Were there not enough women in Arabia or the city of Medina? The answer to this is better put from his enemy’s mouth, her father Abu Sufian, who said: “The healthy strong (male) camel is not to be prevented from mating with she-camel.” This language is nowhere near his earlier position to kill Muhammad.

Muhammad’s (PBUH) wisdom is that he employed the highly respected social blood tie resulting from marriage, which still exists in the Arab culture today, to improve his relationship with one of his worst enemies. Whenever a person marries a clan outside his own, he becomes honored and protected by the bride’s entire tribe. Later, when the Muslims entered Mecca without bloodshed, the Prophet announced: “Anyone who enters the house of Abu Sufyan is safe.” In this approach, the Prophet acknowledged Mecca’s leaders’ stature and that Muslims should not abuse people’s social and family structure. As a result of the Prophet’s wise and compassionate work toward Abu Sufian, he embraced Islam.

In a different matter and before the coming of Islam, Ibn al-‘Atheer, in his book Al-Kamil fi al-Tareekh, reported that several Arabian tribes, amongst them the tribe of Bani Hashim (the Prophet’s family tribe), met and formed Hilf al- Fudhool, the Alliance of Virtue, to help the oppressed and remove injustice in and around Mecca. After Islam, the Prophet (PBUH) spoke about Hilf al-Fudhool and said:

I had witnessed (before Islam), along with my uncles, a meeting of the Alliance (of Fudhool) in the house of Abdullah bin Jud’an, whom I loved more than the most precious thing, and if I were to be called to join it in Islam, I would join.

If things in common are not available to improve relations, the Sunnah of Muhammad (PBUH) demonstrates that we should create common social bonds to build upon non-existent relationships.

3- Accepting Humiliation for Avoiding Catastrophes

Beyond the Sunnah of building common grounds with other communities, other Sunan are instrumental in preventing crises. One of those Sunan is accepting humiliation to avoid war and collision. Perpetrators of evil often use superficial and false statements, accusations, and intimidation to bring about their evil acts of war and destruction. In contrast, with proper calculations and consideration, deep insight focuses on the long-term victory, not just the present conflict, which is the Prophet’s Sunnah (PBUH).

Before the peace treaty of Hudaybiyah between Muhammad (PBUH) and Quraysh, Prophet Muhammad (PBUH) patiently took and swallowed all intimidation and harassment. Before and during the Hudaybiyah Treaty negotiation, the Prophet (PBUH) and his companions were intimidated and attacked. Muslim negotiators were imprisoned and harassed. This agreement would have ceased if the Prophet (PBUH) had responded to the intimidation his enemies engineered for him. Instead, the Prophet (PBUH) practiced humility for the well-being and good of all. The Treaty of Hudaybiyah marks the highest achievement of victory for Muslims. Historians report that the Surah al-Fat-h, “The Grand Opening,” was revealed after this treaty, giving divine endorsement to this successful step.

After the treaty, many Quraysh leaders embraced Islam, including Khalid ibn al-Walid, who later was Islam’s most successful military leader and liberated Greater Syria from the Roman Empire. Amr ibn al-‘As, who liberated and ruled Egypt, was another one of the Quraysh leaders who accepted Islam after this treaty.

If the closely related Sunnah of Absorbing Intimidation and the deep insight into Muslims’ affairs had been considered before the United States attacked Iraq in 1990, a whole nation of Muslims and all the industry and technology in Iraq could have been saved from devastation. When will the Muslims learn? How could they not see such precious Sunnah shining and emitting Wisdom, like the sun emitting light in the middle of the day? The wise political and social Sunan of Prophet Muhammad (PBUH) and all other Prophets are set before our eyes in the Holy Qur’an in its history of nations.

4- The Sunnah of Prevention of War, Catastrophes, and Bloodshed

Prevention of violence, wars, and bloodshed is engrained in the fabric of Islam. For example, the Prophet (PBUH) sent Abdullah ibn Unais after Sufian al-Huthaly, who was building up to wage war against Medina’s Muslims. When the Prophet (PBUH) learned of his preparations, he sent Abdullah Ibn Unais after him. When Ibn Unais found Sufian al-Huthaly, he pretended to be a man of the tribe of Khuza’ah, joining him to attack the Prophet (PBUH). After dark, Abdullah ibn Unais killed Sufian al-Huthaly and returned to the Prophet (PBUH). As a result of this action, building the army was stopped, and no war was initiated. By this course, many human lives were saved, and the fire that would turn into a major battle was extinguished at its inception before it flared out of control.

There is more Wisdom in the Prophet’s action (PBUH) than in avoiding major war. This action destroyed the danger from its point of control and strength. When the snake’s head is knocked off, the threat from the rest of its body vanishes. Many more political, military, and social Sunan will surface when the Prophet’s life (PBUH) is studied and analyzed in­­­-depth. These Sunan must be practiced before the nation, and the ummah of Islam will see the light. Why is it that most of our emphasis is on the Sunan of simple mechanics and bodily actions instead of the purpose of that mechanical function that is by far of more importance? See our article: “Islam: Legacy of Peace.”

Merely listing the events and the Prophet Muhammad’s life (PBUH) does not credit his outstanding achievements. Instead, the Wisdom, social theories, and essence of his actions that show Islam’s inter-dimensions must be considered and studied. When the Prophet’s events and activities (PBUH) are reviewed and analyzed for their moral, social, and political values and their role in increasing prosperity, many advantages to the Muslim’s life affairs will be at hand.

5- Reliability and Dependability

Unreliable or half-done work is not a trait of a believer. The Prophet (PBUH) clearly outlined a prudent Tradition revealing the principles of Reliability and dependability. After he migrated to Medina, the Prophet (PBUH) built the first Mosque. A portion of the ground where he built the Mosque was public, a part was a cemetery, and a third portion belonged to the family of Najjar, a family new to Islam. The Prophet (PBUH) asked the family what they wanted for their land: “How much would you want for your garden?” They replied:” We accept no money for it. We look for rewards from Allah for its price.” However, the Prophet (PBUH) insisted on paying for the land even though he desperately needed help. He and his companions have just arrived in Medina after leaving their wealth and belongings behind in Mecca.

When the Prophet could not get the Najjar family to price the land, he called upon his companion Abu Bakr to pay them 10 dinars for the land. This Prophetic approach to purchasing the land rather than taking it for free illustrates the depth of the Prophet’s reliable work.

Here are some points for consideration: Giving free land to the Prophet (PBUH) might be misinterpreted. For example, some family members or tribes with premature faith might be unhappy about losing the land. This can flurry into major setbacks that would hinder the march of Islam. Another possibility that would damage Islam is that the hypocrites might take the news and say the Prophet is playing on his followers’ minds and stealing their land. A third possibility, perhaps a more viable one, is that the people who give the land could, in the future, claim proportional ownership of the treasury since they share the Mosque of the Prophet. This story should remind Muslims that actions with no study or haphazard research will not be reliable and will likely fail.

6- The Prophetic Tradition of Prioritization

All judgments must be weighed, considering all possibilities surrounding a matter. Setting out priorities is another Prophetic Tradition among the lost and forgotten Prophetic Traditions. An example is that a group of hypocrites left the Prophet (PBUH) and his men on their way to the Battle of Uhud and returned home.
This group initially wanted to stay in the City of Medina to meet the Quraish Army, which came to avenge their dead in the Battle of Badr a year earlier. However, the hypocritical disobedience and withdrawal from the Muslim army created a split among the Muslims. While this was taking place, Allah’s guidance came with a new revelation outlining an important social Prophetic Tradition: the Tradition of prioritization of affairs based on their relative importance. Read below and ponder the next Ayah:

Why should you be divided into two parties about the hypocrites? Yet, Allah has upset them for their (evil deeds).

This Ayah shows a social sunnah that tells us to prioritize our affairs in importance. What was necessary for the believers then was a victory in the battle they were about to engage in. Furthermore, believers must be cohesive and united in critical times. Nothing must be allowed to hamper the march or lower the soldiers’ morale. The believers must not discuss the defection of the hypocrites; this matter can be discussed later. They must not be distracted but concentrate on the battle ahead of them, which is a higher priority now.

7- The Sunnah of Quality Versus Quantity

In another Islamic social Prophetic Tradition, the consideration of quality as related to quantity, Allah says:

But those convinced that they must meet Allah said: “How often, by Allah’s will, has a small force vanquished a big one? Allah is with those who steadfastly persevere.

This Ayah speaks about a small group of believers of the People of the Book who attained victory over an enemy of a more significant number and force. After their success, they realized that Allah granted them this victory for their strong faith in Him and perseverance. Thus, a believer must seek quality, not quantity, and success through perseverance and thorough hard work, not irresponsible and sloppy actions. The mass production of improperly manufactured commodities will bring less consumer satisfaction than fewer commodities of exceptional quality. Consider what Allah says in Surah al Anfal:

If there are twenty amongst you, patient and persevering, they will vanquish two hundred; if a hundred, they will vanquish a thousand.

It is clear from this Ayah that people are evaluated by quality, not quantity, and that believers must strive to improve their faith, education, economic, industrial, and technological systems before they can measure high on the evaluation scale.

8- The Sunnah of Punctuality and Keeping Promises

Many programs and projects fail due to broken promises and a lack of punctuality. Often enough, programs established by young communities turn into disappointments. Inconsistent attendance and failure to keep promised appointments are prime elements in the decline of these programs or schools. Islam instituted guidelines to protect against this illness. We read in the Holy Qur’an a description of the believers:

The Believers must eventually win out, those who humble themselves in their prayers, … And those who are faithfully faithful to their trusts and covenants.

Also, we note a warning from the Tradition of the Prophet (PBUH) about not keeping appointments. Bukhari and Muslim report that the Prophet (PBUH) said:

The signs of a hypocrite are three: if he speaks, he lies (in his speech); if he promises, he breaks his promise; and if he is entrusted (with something), he betrays (what he is charged with).

Keeping appointments and being punctual is a Tradition that must be considered and continually practiced to ensure more successful schooling and other personal and community activities.

9- The Prophetic Tradition of Consistency

Another Prophetic Tradition closely related to punctuality is the Tradition of Consistency. Persistence, continuity, and steadiness are the foundation of many successful undertakings. Political and economic indicators are investors’ guidelines and green lights for their ventures. Investment risks are high in any country with an unstable government. Similarly, one expects the yield or success of any institution or enterprise with an inconsistent operation system to be limited and ineffective. This Prophetic Tradition of Consistency calls for continuity and persistence, even with small means, resources, and efforts. The Prophet (PBUH) illustrated this Tradition when he said:

The actions (undertakings) most pleasing to Allah are continuous, even if they are small.

Consistent blessings result in Almighty Allah’s Divine Benediction and foster success.

10- The Sunnah of Ascertainment of News (Tabayun)

Islam calls for ascertaining and verifying the truthfulness of any exceedingly awful news before reacting to it. On the other hand, buhttan conveys terrible news to others without first verifying it. This golden rule of tabayun has many positive impacts on society. First, it discourages those who fabricate information (iffk) from repeating this evil act. Second, it reduces the chance that the originator misunderstood the news. Speaking directly to the originator will eliminate false information. Furthermore, facing the originator now may correct this misunderstanding and put the source on the spot if they are guilty of fabrication.

The next time, this person will think twice before attempting to do such a thing. But, on the other hand, not facing the originator will encourage this person to do it again since there was no penalty for doing it the first time because many Muslims discount this rule. As a result, many rips and tears appear in Muslim communities’ fabric. Allah, in His divine Wisdom, warned us of such consequences. He said: Oh, you who believe if a sinner comes to you with news (awful news), verify it so that you don’t harm others in ignorance and regret what you have done afterward.
Why do Muslims not value and practice this Sunnah, which is so elemental for unity? Every Muslim must consciously practice this Sunnah of always ascertaining the veracity of the news.

11- The Sunnah of Reasonable and Gradual Approach

The gradual approach in all matters, especially Da’wa, and education, is the essential Islamic groundwork. Do not expect to reach the top-level floor without climbing on the steps first. The principles of Wisdom discussed earlier strictly apply in introducing and propagating Islam to people. Allah commanded:

Invite (all) to the way of your Lord with hikmah (Wisdom) and beautiful preaching, and argue with them in the best and most gracious ways.

Wisdom dictates that some issues should be introduced at certain times and in an appropriate manner. In propagating Islam, for example, the person being addressed must be addressed beautifully and selectively at their level of understanding. Subjects that may turn things negative or promote differences must not be addressed, and issues that are common and promote better relations should be invited and cherished.

A true believer should always be low-key, accessible, sensitive, humble, and considerate, with a heart alive in loving Allah and His Prophet (PBUH) and with a vision that extends far beyond their immediate circle. These are descriptions of a true believer that should be used when inviting people to Islam.
One can learn many lessons during the birth of Islam and how it was introduced to the people. For example, Islam prohibits alcohol, but Almighty Allah did not initiate Islam’s teaching with alcohol prohibition. Alcohol prohibition occurred in three stages, several years after the Prophet’s migration (PBUH) to Medina. The immediate reason for the Revelation of Surah al Ma’idah, 5:90, which prohibits alcohol, was alcohol marketing by two Ansar tribes.

Allah conducts gradual introduction of a matter; why are we so hasty to introduce Islam as the religion of prohibition of alcohol and expect people to quit drinking alcohol the minute we introduce Islam to them? This is just an example. Similarly, Allah instituted modesty and fasting. Each came years after the first call to Islam.
Islam has many aspects, each fitting in at a particular time and place. Therefore, applying Islamic systems in an untimely or inappropriate manner produces an improper, out-of-balance Islam.
If we ignore Allah’s wise policies, Muslims will fail in schooling, home education, and outreach. Believers must not expect a child to run before they can walk; neither should they wish to get to the top of the ladder without first climbing the lowest steps.

12- The Sunnah of Prerequisites and Maturity

The Tradition of Maturity is associated with the Prophetic Tradition of a reasonable and gradual approach. Maturity of faith and strategy, including military and political, is a prerequisite to the next higher undertaking.
The history of Islam’s rise indicates no forceful retaliation by the Prophet (PBUH) and his companions during the first twelve years of the Makkan period. Despite all the attacks, tortures, and social and economic boycotts the Muslims suffered, this policy was vindicated. What could we draw from this? Could this policy imply that forceful encounters with a strong enemy at this early stage pose a measurable risk to the new and few Muslims’ health? Could this policy suggest that an establishment’s maturity is a prerequisite for yielding what is expected? Undoubtedly, both of these conclusions are correct.

The twelve years in Makkah were a period of building faith and training, the period of groundwork and discipline education (tarbiyah). This type of concentrated faith build-up is a prerequisite to all obligations and other establishments of Islam. For example, consider Surah al Muzzammil, which teaches intensive training as a must—after the first Revelation and for the first year from Islam’s birth, Allah, the Almighty, commanded Prophet Muhammad (PBUH) to stay up praying during the night. Upon this order, the Prophet (PBUH) and some of his companions were constantly and intensively offering night prayers until Allah, with another revelation, lifted this order and made it no longer mandatory. Saa’d ibn Hisham said:

I asked ‘A’isha (the Prophet’s wife) to tell me about the Prophet’s night prayers. She said, “Did you not read the Surah of al-Muzzammil?” I said, “Yes.” She said, “Truly, Allah obliged the Messenger of Allah and his companions (to rise, at night, in Prayer), for twelve months, until their feet were swollen. After twelve months, Allah relaxed this commandment in a revelation at the end of the Surah.

Now, read and examine some of the Ayahs of this Surah to establish the purpose of the intensity of night prayer.

Oh, you folded in garments! Stand (to Prayer) by night, but not all night, half of it or a little less, or a little more, and recite the Qur’an in slow, measured rhythmic tones. Soon, We shall send you a weighty Message. Truly, the rising by night is most potent for governing (the soul) and most suitable for (framing) the word (of Prayer and praise).

It is clear from the Ayahs above that a heavy and significant task will be placed upon the Prophet’s shoulders (PBUH) (receiving the Revealed Message of Allah) and that the night prayer is a source of power from which people’s faith can draw strength. Let us affirm the purpose of more excellent night prayer, which is in Ayah five: “Truly the rising by night is most potent for governing (the soul), and most suitable for (framing) the word (of prayer and praise).” Thus, greater faith becomes a prerequisite in this case. At the end of the Surah, the Revelation that relaxed the intensity of night prayer beautifully says:

“Your Lord knows that you stand forth (in Prayer) almost two-thirds of the night, half the night, or a third of the night, as does a party of those with you. But Allah appoints night and day in due measure. He knows that you are unable to keep count thereof. So He has turned to you (in mercy). Therefore, read the Qur’an as much as it may be easy for you. He knows that some may be (some) among you in ill health; others traveling through the land, seeking Allah’s bounty, and others fighting for Allah’s cause. Therefore, read as much of the Qur’an as may be easy (for you), establish regular charity, and loan Allah a beautiful loan. And whatever good you send forth for your souls (i.e., non-obligatory acts of worship such as thikru-Allah, prayers of the night, additional fasting, etc.), you shall find in Allah’s presence, which is undoubtedly better and more significant in reward. And seek the Grace of Allah, for Allah is Oft-Forgiving, Most Merciful.

One can conclude from studying the parts of this magnificent Surah pertinent to the topic of this section that greater faith is a prerequisite to more challenging situations and that one must treat a matter according to its circumstances, even if the substance of the matter is the same, which in our case is the night prayer. At the beginning of the road to new ventures, it is a prerequisite to developing greater faith and extensive training and preparation. We called this in an earlier chapter the Prophetic Tradition of Preparation. But the situation can be relaxed when conditions are better, as faith develops and fewer deficiencies exist.

In the above Ayahs, Prayer was continuous most of the night at first. This caused an increase in faith and greater attachment to Allah, which was needed to comfort the believers, especially in the hard times of Islam’s initial rise. Then we see that Allah, the Almighty, relaxed His order, but this was a year later. Undoubtedly, during that year, there was such an increase of faith in the early Muslims’ hearts that they must have passed the danger threshold.
Thus, condensed education and discipline in deep faith are prerequisites for many simple or complex tasks, including political maturity and organization. Muslims should not go to an undertaking when they are unprepared for, ill in faith, and can expect no fruitful achievement. Did we not study why Allah’s call to repulse the unbelievers came only after the Prophet (PBUH) established a stronghold in Medina and allied with the Christians and Jews around him?

The history of Islam’s rise proves that the Prophet (PBUH) never engaged in any undertaking, knowing that he was not a near-match or less prepared for it. Even for the battle of Badr, which the Muslims did not expect, the Prophet (PBUH) displayed the best strategies and discipline for that battle’s unique circumstance. Then, the three hundred Muslims were equipped only to intercept a caravan belonging to Quraish. They were unprepared to face the one thousand fighters with whom Quraysh insisted on starting a war with the Muslims.
See our article “Early History of Islam – A Refreshing Look at the Sirah” for more explanation and references. Political strategies and military affairs are no less critical than other Prophetic Traditions.

The life of the Prophet is our beautiful model and example to follow. This must hold not only for the simple act of ablution but also for well-balanced, well-conducted, and more complex political and social undertakings. The author also invites all the readers to read the Sunnah of Itqan and the Sunnah of Careful Consideration (Tathabbut) articles on this website. These articles are crucial to the Muslim’s healthy and fruitful life.

Actions, not Wishes

Moral, social, administrative, and economic Sunan made the early Muslims’ achievements and triumphs. Unfortunately, many of today’s Muslims have been severely diverted and overly concerned with 7th-century customs, outward Sunan, and politics, tightening the permissible, making the religion difficult, extreme, and unappealing. Such issues, however right, do not form the main thrust of true Islam. The Muslims’ triumph lies in the daily application and practice of the realistic Sunnan discussed throughout this article. I pray that Muslims worldwide realize their indisputable divergence, change course, and move on, enforced with the Wisdom and light emanating from the above-considered Sunnan.