On the wings of Angels: Reflections on the Hadeeth of Jibreel

[Note: The following is an edited version of the lecture given in the Spirituality session at the Toledo Masjid.]

We are looking at one of the most important narrations in the Islamic tradition. Most of us know this Hadeeth already, and even if  we don't, the contents are so well known out of necessity anyways. As an obvious example, if we ask any Muslim "What are the five pillars?" he will automatically begin reciting them, without knowing this hadeeth!

This hadeeth has two versions. There are minor and major differences, but the substance is the same. [Ft.#1]. In our discussion, we will make use of both versions. This is also an important exercise because we often remember one version of a text, and think a mistake has been made when we hear another version with slightly different wordings being quoted by a speaker.[ft.#2]

A man comes to the Prophet and asks about four things. The man was a stranger, unknown to the locals, yet, the normal signs of travel were absent! We begin where the man began. [1] "What is Islam?"  [2] "What is Imaan?". So we find a difference between Islam and Imaan! 

The Qur'an is very clear on this. We are told:

 قَالَتِ الْأَعْرَابُ آمَنَّا
The Bedouins  say "We have Imaan."

They would tell the Prophet [Sall Allahu 'alayhi wa sallam] this. So Allah Almighty tells his Prophet to respond.

قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا
Say: Don't proclaim Imaan, rather, say "We have submitted" [i.e. we are Muslims]

Submission, in our hadeeth here, is defined as the five pillars, all of which involve action. Even the first one, it's a verbal action, to proclaim one's acceptance of being One God worthy of worship and that Muhammad was God's messenger [Ft.#3]

The Bedouins are highlighted because they lived away from town, further away from personal interactions with the Prophet, so the development of real Imaan would be limited. In addition, they were seen as a people who were rough and dangerous. The Qur'an itself mentions, about the same people, the following:

لأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَا أَنزَلَ اللّهُ عَلَى رَسُولِهِ وَاللّهُ عَلِيمٌ حَكِيمٌ (9:97)

The Bedouins are the most virulent in Kufr and Hypocricy, most likely to be unaware of the limits that Allah has sent upon his Messenger.

Islam is the first step, defining Imaan


Being a 'Muslim' [one who does 'Islam'] is only the first step. Many texts within both the Qur'an and Hadeeth literature show this.

"Islam" leads to Imaan.  Imaan is that which one is confident or secure about. The Prophet here mentions that it is having Imaan in God, His angels, meeting with him, his messengers, and having Imaan in the resurrection.

Once that confidence is planted in the core of the heart, that transforms the Muslim to a Mu'min!

Your Islam brings you to Imaan. That cultivation brings Allah to mind. So Islam is the first step, Imaan is the second step. Notice that the Qur'an says

إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
Verily, Prayer is mandated on those with Imaan at prescribed moments in time.[Q 4:103]

It doesn't say "for the Muslims". It says "for those with Imaan." So the Mu'min goes to pray when it is time. The Mu'min sees the universe as a testimony to the Divine authority. It may be worth reading the Soorah Al-Mu'minoon [Chapter 23] for a detailed description of those with Imaan as well as their responsibilities.

In addition, let us recall the Prophet's statement "None of you have Imaan until [Hattaaa] you love for your brother what you love for yourself."

[3] "What is Ihsaan?"

The Prophet's profound reply is the apex of this Hadeeth:

To worship Allah as though you seem him.

That development- to reach the state of Ihsaan, is the apex. The person who reaches Ihsaan is called a Muhsin.

إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ

Verily, Allah loves those who have/do Ihsaan. [Q 2:195 and 5:13]

[4] "Inform me about the hour [As-Saa'ah]!"

When this query was posed, the Prophet says "the one questioned about it doesn't know any better than the questioner."

The man replies "Then [at least ] tell me about its signs."

The Prophet is unlike the other messengers in one respect. He is the final Prophet. No other Prophets or scriptures will come, so part of his job was to deliver some indicators  of the Saa-'ah.

"The servant woman [amat] will give birth to her master, when you see barefoot, naked shepherds competing in building tall buildings."

Another version of this statement reads "You will see deaf, dumb, blind, barefoot shepherds competing in building as if they are kings."  [Ft.#4]

These- and similar Ahadeeth- have been variously interpreted throughout the ages, but we can understand the Prophet's statement here to speak on social upheaval.  Every time it occurs, when things are turning upside down, be on the lookout that judgement can be near.

With regards to the "Hour", the scholars have coined some interesting phrases. " Saa'ah al Kubraa" or the "Great hour" refers, in their terminology, to the actual day of judgement, the final day. The moment when all humans will have a public accounting.  saa'ah as Sughraa, or the "Small hour", refers to our own death!

So we can look at this hadeeth in both ways. Even looking at today's world, we can identify these indicators in our midst now, so we should be on the lookout for the GREAT HOUR!

We see the social order completely turned upside down. We live in a time when children can totally break away from their parents and vice versa, even murder each other, and it's seen as a regular occurrence.

Saheeh Al-Bukhari and Muslim both report that the Messenger of Allah [peace be upon him] said, about the final age:

Time will become short, and Fitan [trials] will become prevalent, as well as much slaughter.

This seems to describe our time very accurately!

"Barefoot, naked sheperds competing in building tall buildings" is -likewise- a perfect description of the Persian Gulf societies. Only a generation or so ago, they were goat-herders and the like, now- their societies are flush with cash.


Hadeeth Jibreel has combined four issues, like the four wheels on a car. All four are required to move from place to place, station to station. So while it does discuss theology, it also discusses action and- most importantly- consciousness!


There has been [and continues to be] people of knowledge, but no faith. People of faith, but no practice. People of form and ritual, but no substance. This Hadeeth of the Prophet tells us for the need for faith, understanding, striving to always to do better [the dictionary meaning of Ihsaan] and awareness that the hour, either the great one that will affect all mankind, or the small one that affects us as individuals, can come at any time.


These are heavenly lessons. To get them is to fly on the wings of the angels. Thus, it is apt that Jibreel, the angel of revelation, is the one who teaches this directly to the Muslim community.


Footnotes

[1] Al-Bukhari's text has the narrator as Abu Hurayrah, whereas Muslim has 'Umar ibn Al-Khattab.  Muslim has the sequence as "Islam, Imaan, Ihsaan, and Saa'ah" whereas Al-Bukhari has Imaan coming first. Also, "Meeting with him" is missing from Muslim, which, instead, has, as part of Imaan "to believe in destiny, both good and bad". Muslim's narration has a physical description of the stranger [ "White clothes, no signs of travel, excessively black hair"] identified as Gabriel, whereas Al-Bukhari has no description given.

[2] This writer quoted a hadeeth from Saheeh Muslim which reports the Prophet as saying "The hand of God is over the community" [Yadullaahi 'alal Jamaa-'ah] in a speech and was told this was incorrect, as the questioner only knew the version which says "The hand of God is WITH the community" [Yadullaaahi Maa'al Jamaa-'ah]. Both carry the same import, but it's important to recognize that there are differences in the narrations, due to a number of factors-including human error and such. These have all been recorded within the literature of the traditions.

[3] The five pillars are mentioned in this hadeeth, as well as other narrations. The pillars are recognizing the Oneness of God and the Messengership of Muhammad, Prayer, Charity, fasting in  Ramadan and the pilgrimage to Makkah.

[4] This narration is cited by Al-Hanbali, Ibn Rajab [ b.1335], in Jaami'ul 'Uloom wal Hikam.

What is Imaan? Focusing on Allah and His Angels

[Note: This is an edited version of our recent  Friday Khutbah that focused on the "Hadeeth Jibreel". We have omitted here the opening Hamd, much of the Arabic originally given,  as well as the division of the Khutbah into two sections.]

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

One of the best qualities of the Prophet Muhammad [Sall Allahu 'alayhi wa sallam] was his ability to see the needs or true questions of people and address them. There are many Ahadeeth which demonstrate this, in that the Prophet would be answer similiar questions in a slightly different fashion. Even within the differences, a common thread can still be found. 

We have a rather long hadeeth, itself having two different versions, which tells us a man came to the Prophet. This man was a stranger, unknown to the locals, yet he did not have the disheveled look of a traveler. 

The man asked four questions, but our focus today is the question "What is Imaan?" [Maa Al Imaan?] . The Prophet responds " Imaan is to have Imaan in God, his angels, meeting with him [Wa Liqaaa-ihi], his messengers, and to have Imaan in resurrection"

Imaan involves a surety within the heart! While it is tempting to think of the Prophet's statement as simply a theological formula, in fact much more is given here. To have confidence, not in governments, websites, politicians or the stock market, but rather, in Allah and Allah's angels! To know that Allah is real, that he sees and knows all, and that he his will is executed in the creation through the agency of his angels. So Imaan begings with Allah and the angels. 

 خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ إِنَّ فِي ذَلِكَ لَآيَةً لِّلْمُؤْمِنِينَ
"Allah created the universe with purpose, surely in that [exists] signs for those with Imaan." [Q 29:44]

Understanding that and basing one's life on that makes you an upholder of Imaan, or a Mu'min. 

Thus, the Prophet [Peace and blessings of God be upon him] said:

"None of you have Imaan, till he loves for his brother what he loves for himself."

His son in law, 'Ali Ibn Abi Taalib, Radee Allahu 'Anhu, is reported to have instructed a governor to be fair with those under his administration

"Because they are of two kinds, a brother in religion, or similar to you in [God's] creation" {Nahjal Balaaghah letter 54}

So the Mu'min is to remove animosities, jealousies, etc from his heart. If you love happiness and security for yourself and your family, you are to love the same for your brother- both your religious brothers as well as  your brothers in the wider human community.This is Imaan manifested. 

If Imaan was truly manifested, as given in the Prophet's many statements and the statement of 'Ali, the world's problems would disappear and universal peace and justice would be prevalent.

The teachings of the Prophet are comprehensive. They are to be firmly planted in the heart and shown in public via personal transformation and a character of enlightenment. 

Who was the stranger? A surprising lesson

Both narrations say it was a stranger who asked the Prophet these questions. The Prophet answered the questions, and the man would reply "You have spoken truthfully" [Sadaqta]. The companions found this odd. After all, the Messenger of Allah-Sall Allahu 'alayhi wa sallam- does not need this man's validation. The man departs, and the Prophet informs the audience that this was in fact the Angel Gabriel, "who has come to teach you your religion". There is a lesson here. Angels can still come, and they can do so in human form.

So that is something to be conscious about. Prophets don't come anymore, neither do scriptures [See Q 33:40]. Yet, angels can come, to teach us lessons by the permission of God. So do treat people well, be open minded and-more importantly-have an open heart- a heart ready to be guided by Allah ['Azza wa Jall]. After all, Divine help and guidance can come from unexpected quarters.



 

The relationship between the Qur'an and Hadeeth

Introduction  



Even a cursory look at the Qur'an will show that the Muslim is asked to follow Allah and the Messenger. "And obey Allah, and obey the Messenger"is an oft repeated statement. One verse says that obedience to the Messenger is equivalent to obedience of God. [ Q 4:80].

The logic behind this is quite simple, Muhammad, Sall Allahu 'alayhi wa sallam, was the final Prophet. He is also a Rasool that is sent for the benefit of humanity. He served as God's representative on Earth. [Q 33:40, 7:157]

While the Messenger of God was alive, the method of obedience went without question. He was there, if questioned he could give the answer, if he says something needs to be done, the believers were obligated to do it. How can these commands be obeyed after the Prophet's death?

Birth of the Hadeeth

That the Prophet's statements, actions and that which he sanctioned [ Aqwaal, Fi'l, Taqreer] would become a source of law and reference is quite natural being that he was representing the Divine. Upon the Prophet's passing, the Muslims expanded, going into new areas. Many of the companions of the Prophet [Sahaabah, Radee Allahu 'anhum], likewise, moved to those areas, finding themselves [due to various reasons] in places as diverse as Iraq, Syria, Arabia, and Egypt. Wherever they went,they took their memories of Rasoolullaah with them. They would teach students.

Inevitably, sayings on all sorts of issues, serious and mundane, entered the public sphere attributed to the Prophet, upon whom be peace.  This situation led scholars of hadeeth to form methodologies to ascertain as much as possible what was indeed authentic. This is the summary of the science of 'Ilm ar Rijaal, which focused on the lives and character of the narrators, the chain of transmitters linking the particular assertion to the Prophet.

As an example of the diligence the Hadeeth scholars went through, it is said that Imam Muslim [ d. 875 C.E.], the compiler of the collection known as Saheeh Muslim, examined 300, 000 reports, but only included 4,000 in his collection, excluding repetitions.


Hadeeth methodology is important, but not perfect

The flaws in making character judgments on people in the chain of transmitters and in evaluating the authenticity of a particular report [matn] are obvious. The classifications such as weak [Da'eef],Mawdoo' [false], Hasan [Good], Saheeh [authentic] etc  that entered this science are attempts to deal with this situation, but no authorities has ever said that the processes are error free.

The fact that we have different Hadeeth collections is an indicator of this, Imam Muslim would accept a narration not found in Imam Bukhari's collection, and vice versa. Indeed, the phrase Muttafaqun 'alayh, found in many anthologies, shows when a particular report is accepted by both Hadeeth Imams.

In the Sunni tradition, Bukhari and Muslim's collections are considered the most authentic and respected, although other collections do exist and are likewise consulted. This is also an indicator of the freedom of intellect that existed in those days.

Qur'an alone?

In recent years, we have seen a rise of a trend to reject Hadeeth altogether, to form an Islam that does not use hadeeth at all as a point of reference. This trend has been widely viewed by the scholars with suspicion, many scholars actually making Takfeer on what they call "Hadeeth rejectors"[Munkar-e- Hadeeth in Urdu], declaring them totally out of the pale of Islam. This trend has emerged due to a number of factors, among them are the fact that some narrations attributed to the Prophet are highly questionable both ethically and scientifically

.

I think this trend to have a "Qur'an only" [or "Quranite"]  Islam, while sounding  attractive, creates more problems than it solves. Indeed, among the Qur'an alone supporters  one finds strange divisions and a rather incoherent philosophy. There are Quranites who argue that there is no obligation for prayer in the Qur'an, that the Qur'an actually allows alcohol, and a host of other things that, should the wide majority adopt, would actually make Islam meaningless.


Qur'an and Hadeeth together?

The trend to treat Hadeeth as equal in value and authenticity to the Qur'an is also dangerous. The Qur'an exists as a living document for the scholar and the lay person to consult. It has been in continuous usage since its revelation, and, most importantly, it has been declared by Allah to be under his protection [Q 15:9].

Moreover, many things are said in our nations and mosques by persons here or there as "Sunnah" but are actually not Sunnah at all. People have a tendency, especially in the world of religion, to say things, to quote things without actually knowing for certain its source.The listener [and often the speaker] doesn't have the resources or the ability to ascertain the truth of the alleged 'hadeeth'.

For the people of knowledge, the teachers and the sincere workers of the Islamic religion, they must study both the Qur'an and Hadeeth. They must delve into the world of texts, studying its intricate details from the disciplines in which they have strength. I must say here I have great respect for Nouman Ali Khan, head of Bayyinah institute, famous for his delivery of the Quranic message, when he recognizes his weaknesses. He will not answer questions on Hadeeth or Fiqh, because- as he says- that's not his field. He sees himself as still a student of those fields, and doesn't wish to visit his own confusions onto his audiences.


For lay people

For Non scholars, I actually don't recommend study of the hadeeth literature, at least not all the volumes of Bukhari, Muslim, Tirmidhee and the other collections. These volumes are for the scholars, not the average people. A doctor is a doctor, he may read and study books on medicine from time to time because that's his job. That's his field. A novice simply looking up something and making a judgement may be doing more harm than good. The information may be outdated, it may be incorrect, it may need to be applied in some other context unknowingly omitted, and on and on.

The great scholars and spiritual masters in our tradition have recognized this. Thus, they compiled anthologies containing statements, guidance that all could use and benefit from. Among them are those which we highly recommend, such as Forty Hadeeth [compiled by Imam An Nawawi, d. 1277 C.E.], Riyadhus Saaliheen, also compiled by Imam Nawawi, Bukhari's book of morals and manners.

The Prophetic Sunnah is well-known, and is highlighted throughout the Qur'an itself [Ft.1]. The details of his life are accessible for all. I highly recommend The Life of Muhammad by Muhammad Husayn Haykal.


Footnote

[1] This is elaborated a bit more in "Muhammad: The Prophet of Islam. http://shamsuddinwaheed.blogspot.com/2012/02/muhammad-prophet-of-islam-dispelling.html

Naseehah: advice to Tablighi Jama'at and other activists seeking to spread Islam and strengthen the spiritual life of Muslims

Religion is sincere advice [or sincerity, Naseehah in Arabic], [for the cause of] Allah, to the messenger, to the leaders of the Muslims and to the general public. [Sahih Al-Bukhari, 2:42]

 It is in the spirit of the above hadeeth that these words are composed. They are in no way meant to be hateful or condemnation. After all, we have another well-known hadeeth [ mentioned in A-Bukhari's Al Adab al Mufrad and in a slightly different wording in  Tirmidhee's collection] that says that a believer is a mirror [mir-aat] for his brother.  There is wisdom in that particular hadeeth, as we look in the mirror and see if the hair needs to be combed, we can dress ourselves and groom ourselves so we can go out into the world with some dignity, confidence and honor. 

This article is mainly directed towards Tablighi Jama'at, a movement that, although founded in India in 1926 as a means to strengthen the Muslims in an area wherein they had been basically following Hindu customs, it's reach has spread throughout the world. This movement's main activities are traveling from place to place, meeting Muslims and advising them to attend five daily prayers in the Mosque.


Practical advise

Understand that the methodology of calling towards Allah is not limited to reciting to an audience the texts of the Qur'an and Hadeeth. This was understood by the Prophet's wife Umm al Mu'mineen 'Aishaa when she observed that "his character was the Qur'an" [ Saheeh Muslim], meaning that Rasulullaah, Sall Allahu 'alayhi wa sallam, was the embodiment of courtesy, respect and all the good that is given within Allah's book! In any case, here are some practical words of advise.

[1] Understand your surroundings: This is especially important in Non-Muslim countries. The needs, culture[s], history and issues of the local community are not always the same as given in Muslim societies. A good example of this is the mosque itself. In most Muslim nations, Mosques and prayer halls are almost always accessible. People can enter them anytime, even outside times for daily Salaah, for personal prayer and reflection, study, shelter. However, that is not the case in Western mosques. While the mosques may be open for daily prayer, security as well as practical concerns prevent the mosques from being accessible at all moments. Moreover, while the Masjid in muslim nations serve mainly as a place for prayer[ ft.1], in the West the Mosque serves as a community center, place for weddings and marriage counseling, as a place that even has political function. In other words, we have to be realistic in light of our needs and surroundings. Half-hazard and 'spur of the moment' acts such as going to Mosques in distant cities without even so much as seeking permission from those in charge of the said Mosque, expecting to spend the night for a week or a month, and be provided food and cleaning facilities   actually does more harm than good. The Qur'an itself speaks of being prepared, of the importance of planning[ft.2]. Organized and well-thought out, practical plans are far superior to random actions.

[2] Be considerate of your hosts: This means more than simply putting money in a donation box. If staying in a mosque and using its facilities, clean up after one's self. Don't impose yourselves on people. This lesson is admittedly a hard one, it was even hard for Prophet Muhammad himself, Sall Allahu 'alayhi wa sallam, to teach his followers. It was Quranic revelation itself that had to address these things. " O believers, do not enter the Prophet's houses until permission has been given to you for the meal, and [even then not so early] as to have to wait for its preparation. When you are granted permission, enter, and after the meal, disperse, and don't push for leisurely talk . Verily, that type of behavior on your part is hurtful to the Prophet, he is ashamed to dismiss you, yet Allah is not ashamed of Haqq.."[ft.3]  [Q 33:53]. Have enough respect to do simple things, while in a mosque for a few days, like buying soap and toiletries. As highlighted earlier, random acts are not as worth-while as planning. We live in an age of email, webpages, text messages and easy communication. Call ahead, and see if it's okay to pay a visit.


[3] Be ever prepared in terms of dealing with Non Muslims: The logic of Tablighi Jama'ah is, in a sense, that the Muslims have to be reached before Non Muslims. Thus, people on Khurooj seek out Muslims, usually the same few Muslims every time, Muslims who already have a religious consciousness and connection to the local Masjid. This is a waste of time and resources for all concerned, passing up entire cities of people with the wrong idea about the Islamic message just to preach to those who are already in the choir!  Our recommendation is to, at least, be prepared to have a good discussion with Non Muslims. There are numerous stores that sell Qur'ans for small amounts of money. Booklets, small pamphlets and CDs that represent authentically the Islamic message- in English- can easily be stored in the car or in a suitcase. 


Getting our priorities straight

There are a great many issues in today's world, issues that can be addressed by the Qur'an and Prophetic model. Allah is not only the Rabb of the Masjid, he is the Sustainer and provider for the entire Universe. Islam is for inside the mosque as well as outside, it speaks to realities.So let us get our priorities straight. 

Wa Billaahit Tawfeeq.

Footnotes

[1] The word for mosque in Arabic is Masjid, literally, a place for prostration [Sujood]. In Arabic grammatical language, it's Ism al Makaan.

[2] An obvious example of not acting in random way and being prepared, planning out well, is in the Qur'an 8:60. Going into war with no preparation leads to disaster. This logic is applicable to all things, especially things relating to Islamic work.

[3] Haqq has various meaning, including that of justice and what is right. In this ayah, the implication is that the Prophet, upon whom be peace and blessings, has a right to not be burdened, he has a right to relax in his home, but he's shy to express this. I think all humans can relate to this in one sense or another. There is a bit of social etiquette given in this ayah. Also of interest in this regards is the whole of Soorah Al Hujuraat [ Soorah 49].

Muhammad the Prophet of Islam: Dispelling Some Misconceptions

As we compose this brief article, Muslims worldwide are celebrating the birthday of Muhammad ibn ‘Abdullah. Although specific details of the celebration vary from one nation to another, the Mawlud ur Rasool holiday includes poetic compositions, processions, dinners, exchange of gifts, Mosque attendance and special food for the poor.

It is important to note that Islamic religious texts [i.e. Qur’an and Prophetic narrations] do not lend any direct support for holding celebrations commemorating the Prophet’s birth, but at the same time we have to admit that we find little problem with it, in the sense that it gives an opportunity to share, especially with the youth and with those unacquainted with Islam, the Prophet’s legacy and teachings. [Ft-1 and 2]

As such, we have taken advantage of Mawlud to correct some misconceptions about the Noble Messenger of Allah, upon whom we ask God’s peace and blessings. It is also worth noting that some misconceptions and outright lies are generally propagated either by Christian missionaries of various sects or by Orientalist writers, whose agendas are obvious. Below, we present thoughts on some of those wrong ideas.

[1] Muhammad was obsessed with women

Arguably the leading accusation, this idea is presented as an alleged contrast with Christian ‘moralists’ who uphold the celibacy of Jesus Christ versus the polygamy practiced by the Messenger. What seems to get ignored when this charge is brought up is that the institute of polygamy was [and arguably still is in parts of today’s world] a means to seal political and family alliances, as a way to unite peoples and heal hostilities. In addition to this, in times of war when men would fall on the battlefield, polygamy was a means of social welfare for widows and children. The Prophet’s marriages, taking place after the death of his beloved Khadijah, must be viewed in this light. [ft.3]

[2] Blood thirsty killer

This is very far from the truth. His congenial nature was well known even before the Qur’anic revelation. When the revelation did come, he and his growing number of followers suffered persecution, and the enemy did not stop when the Prophet migrated to Madinah. Rather, they continued their plotting and their attacks. It was only in response to these that fighting for survival was finally ordered [Q 2:190]. In this regards, we must also understand that the Qur’an says “and if they [the enemy] sue for peace- then you [O Muslims] must also sue for peace, and place your trust in God, He is the Hearer, the Knower.” {Q 8:61]

[3] Relations between Muhammad and the Jewish tribes

In Madinah, when the Prophet moved there, he made treaties with the Jewish tribes there, as well as in other places, Yet, as the history books tell us, these groups, motivated by ethnic prejudices and jealousy, not only broke their treaties, they even were involved in plots to kill the Prophet! The details are beyond the scope of our article, but we refer the reader to “The life of Muhammad” by Muhammad Husayn Haykal, pp 271-283.

How should Muhammad be viewed?

His son in law and the eventual fourth Khalifah of the Muslim community after his [i.e. the Prophet’s] death, ‘Ali ibn Abi Taalib, is reported to have observed:

“He treated the [material] world disdainfully and regarded it low. He held it contemptible and hated it. He conveyed from Allah the pleas [against committing sin], counseled his people as a warner, called towards paradise as a conveyer of good tidings.” [Nahjal Balaaghah, page 71]

His wife ‘A’ishaa bint Abi Bakr says “His character was the Qur’an.” [ Saheeh Al-Bukhari ]


His student and relative Ibn ‘Abbas says “Allah’s messenger, Sall Allahu ‘alayhi wa sallam, was the most generous of people in charity…” [Saheeh Muslim]

“And We [Allah] have sent you [O Muhammad] to be nothing more except as a mercy to all nations.” [Qur’an 21:107]

Final advice

Allah Almighty preserved the Qur’an, and has said therein that the Prophet was a model “for any who hopes in Allah, the final day, and remember Allah often.” [Q 33:21]. The Qur’an has preserved just about all of the details we, as lay people, would need about the Prophet. His struggles with faith and family, marriages and leadership, even his internal thoughts are often found therein. So, for us lay people who do not have the time, patience or ability to shift through materials determining what is authentic and what is not, we need only look at the Qur’an. Look at the ‘say verses’. Look at the earliest Soorahs, which are mostly found in the last sections of the text, and you will find a man who was quite normal, who is sufficient for believers as a practical guide.

Footnotes

[1] In Al Maulud Fil Islaam: Innovation and true belief according to Qur’an and Sunna and the scholars of Islam, the author, Shaikh Hisham Kabbani, attempts to extract religious texts to justify the traditional observances of the Prophet’s birthday, yet at the beginning of his treatise he does admit “ ..other celebrations, like Mawlid, the Prophet’s birthday-peace be upon him-are neither obligatory nor forbidden.” [pg 1, Haqqani Islamic foundation, Fenton, Michigan, 1994 edition]

[2] We have attempted to be fair with regards to the issue of celebrating the Prophet’s birthday. After all, it has become a part of Muslim culture, and as long as there is no danger of idolatry, it can be a good opportunity to pass along Islamic knowledge. There are some extremes among Muslims on issues like this. Saudi Arabia is probably the only Muslim nation that does not have the Prophet’s birthday as a national holiday, and scholars from the Salafi Manhaj regularly preach against it. The opposite side of that coin is that of many Muslims who not only celebrate his birthday, but who have rather odd supernatural beliefs about him, such as his actually not being human, but having been created out of light [the Noor –e Muhammad as expressed in Urdu], that he actually joins certain groups when they pray. This personality cult and exaggerated status of a man is just the sort of thing that Islam stands against, and it is under these circumstances that we understand full well the reluctance of some authorities to allow such celebrations. It is also worth sharing that there are some among the Muslim ranks who reject ‘traditional Islam’ including the ‘Eids, and obviously Mawlud, yet the same people, in our experience at least, have no qualms issuing greetings for Christmas, St. Valentine day, and even Halloween!

[3] For the Islamic teaching on polygamy, see our “Polygamy and societal norms” at shamsuddinwaheed.blogspot.com.