Question:

I was wondering if you could talk about how we should deal with hadiths (Prophetic traditions) that seem to be unfair towards women; for example, that the hellfire is full of women, a woman is deficient in intellect, etc. How are we supposed to understand and accept these kinds of statements when they seem to go against the equality of Islam? Couldn’t it be that some misogynistic ideas on the part of the narrators influenced the books of hadith like Bukhari, etc?

Answer:

Bismillah. In the name of God.

Dear Questioner,

As salaamu alaykum wa rahmatullahi wa barakatuh, May the Peace and Blessings of God be upon you,

I want to begin by thanking you for raising a very important issue. I ask Allah to make this exchange a means for us to gain a fuller and richer understanding of our faith, for our prophet Muhammad ﷺ said, “Whenever Allah wants good for a person He grants him or her deep understanding of the religion.”¹

Coming across a hadith that may seem troubling to us or out of sync with the general principles of Islam is not out of the ordinary, nor is it limited to womens’ issues. There are a number of texts which, on first glance, can cause disconcertion, frustration, or other negative feelings in a person. How about the hadith that says, “I have been commanded to fight the people until they say ‘la ilaha illa Allah’”? Or that “999 out of 1000 people will enter the Fire”?

There are certain steps a person must take in order to engage with and understand these types of hadith properly. I would say that there are three key elements, like three puzzle pieces, that must be fitted together soundly for one to’see’ a completed, full and accurate picture of a hadith. These three components are the following:

1. Prophetic Words

First, we must determine the accuracy of what we are reading and verify that they are indeed the words of the Prophet ﷺ. You suggested that misogynistic feelings on the part of hadith narrators may have influenced books of authenticated hadith. I believe that even a cursory study of the field of hadith criticism would completely discount this idea.  Please note that by saying this I am not rejecting the idea that misogynistic attitudes did exist in the Muslim world (and still do); but that such attitudes would not have been able to penetrate into the authentication process of hadith, since it was such a nuanced and carefully crafted science. In addition, women played a significant role in hadith narration from its very inception.²

Frankly speaking, sometimes it is easier to have ourselves believe such ideas than to deal with texts that make us uncomfortable. Sometimes we perform our own version of an authentication process in our minds: if it’s something I deem is acceptable, then it’s authentic; while if it is not, then it’s definitely a weak text! I would say that to begin this journey, we must temporarily set aside our feelings and objections to come to an impartial conclusion about the authenticity of the text through reliable sources. If it is fabricated or questionable, then we obviously do not have to concern ourselves with it. If, however, the hadith is authentic, then we need to continue in this process to learn more about it, and understand how it fits into the framework of Islamic teachings.

The first piece of the puzzle, then, is making sure that we are dealing with true Prophetic words and not anything else. Once that is affixed in place, we can go on to the next step, which is discerning the meaning of those words.

2. Context and Meaning

There are a number of things we have to take into consideration in order to understand the meanings and implications of a hadith properly. First is the specific situational context in which the hadith was said. Just as the science of Asbab an-Nuzul³ is extremely important for those seeking to understand the Quran, understanding when, why, and to whom the Prophet ﷺ made a particular statement can grants us great insight into a hadith.

Next, we should seek to understand the text in light of other hadiths on the same issue. The scholars who specialize in determining the underlying principles of Islamic law [the usuliyun] employ a process called istiqraa: Instead of focusing on one specific text, they survey all of the texts on a particular topic and draw conclusions by seeing how they relate to one another and their shared themes and lessons. We need to take on a similar method when studying a hadith before extrapolating from it or making generalizations. We must also look to what the fuqaha [jurisprudential scholars] say about the text’s proper application and the rulings that are derived from it.

Lastly, we should consider the hadith from the perspective of the sunnah as a whole. I’ve heard one of my teachers liken a hadith to a snapshot: something said or done at a specific time in a specific place, while the sunnah is a more comprehensive, holistic understanding of what the Prophet Muhammad ﷺ taught and his message. Another analogy would be like taking a four hundred-page novel, ripping out a random page and reading it, and seeking to understand the plot line or the characters from that portion alone. Obviously, the one who does so may very easily come to the wrong conclusions. It is for this reason that we have to place the specific hadith that we are discussing in the greater framework of the sunnah.

We can see that proper analysis and study of a hadith has some complexity and requires some expertise in order to be undertaken properly. This is where sitting with people of knowledge, asking of them and learning from them, plays an important role in guiding and perfecting our understanding.

3. Spiritual Openness

The last piece of the puzzle – and I would argue in some ways the most important – has less to do with the actual content of the hadith in question and more to do with you and I as the reader. If we liken the hadith itself to a sharpened arrow, and its proper conception to a tightened bow, then the spiritual and intellectual attitude with which we approach the hadith would be the fineness of the archer’s eye. Even if the bow and arrow are sound, without proper vision and clarity of sight the mark will never be reached. In the same way, our mindset when we study a hadith is very significant and can alter whether we reach our ‘mark’ (proper understanding) or not.

A critical part of this mindset is considering the hadith and pondering over it with a spirit of introspection, honesty with one’s self, and soul-searching. Instead of immediately concerning ourselves with how others may perceive a particular hadith, misinterpret it, or use it to their advancement (which are certainly valid concerns), we should begin by considering how this hadith is relevant to me as an individual, my actions, and my way of thinking. In other words, my concern should be inwardly directed before it is outwardly manifested.

Another aspect of the correct spiritual approach is being cautious with rejection.  Sometimes the accusations that are leveled at hadiths and hadith narrators are based on an individual’s internal state and feelings, more so than on any research or ostensible evidence. I am in no way saying that one must eradicate genuine feelings and natural concerns that may arise when reading such hadith; but that our attitude should be one of seeking to learn more, to clarify and to understand, instead of immediately seeking a way to dismiss the hadith in question, which often includes dismantling the entire science of hadith studies. We live in an age where we are encouraged to quickly formulate opinions and draw conclusions, whereas I would say that there is nothing wrong with simply saying, when it comes to an authentic hadith that may trouble us, “I don’t know,” or “I am still learning.” Some of the scholars of old have said that, “Saying ‘I don’t know’ is half of knowledge,” and it is certainly a safer and more precautionary position to take.

As a final point of advice, we should always seek to have a good opinion of our Lord, as the Most Just, the Most Wise, and the Most Loving and Kind to His creatures, who never does injustice to anyone and who rewards those who do good and have faith, men and women, according to the best of their actions.⁴ Islam is His religion and it is a religion of fairness, balance, mercy, and justice – its teachings a reflection of His noble attributes. And it was Allah Most High who chose the Prophet Muhammad ﷺ for His message. As Muslims we know that Muhammad ﷺ was educated, developed, and beautified in the Divine school of prophethood, guided by the Divine in every aspect of his life, until he was, as the Quran testifies, “certainly upon the most exalted standard of character.”⁵ He ﷺ was the embodiment of the most beautiful of qualities in his manner with people, his personality, and in his truthful and faithful conveying of the teachings of our religion. The spiritual openness I was referring to also means that when we inquire about these ahadith, we do so with full recognition of who the Prophet Muhammad ﷺ was, what he was teaching, and not let that inquiry become an obstacle in the loving and reverential relationship we should have with him and with the Divine.

I would also urge anyone who is having these types of concerns about hadith to commit themselves to reading and studying the seerah.⁶ The Prophet ﷺ was someone who, the more the men and women around him got to know him, the more they increased in love and awe for him and for his teachings. As the poet⁷ said in his praise:

(He) is like the sun that appears to the eyes from a distance

Seemingly small and insignificant – but dazzling to the eye when studied.

We owe it to our beloved Messenger ﷺ to seek to find the beauty and meaning in his words, which may not be perceived from a distance, but only when studied close at hand.

May Allah Most High make us people who sincerely strive to make our fractured understanding whole and complete, piece by piece, through His guidance and assistance, until our vision is sound and our aim is sure, and we are among those who know Him and know His religion. May He make us people of deep knowledge, insight, and wisdom, and who, through our spiritual and intellectual endeavors, reach His Nearness and Proximity.  Ameen.

For Further Study

On Hadith:

• Al-Muhaddithat: the Women Scholars of Islam by Dr. Akram Nadwi
• Studies in Hadith Methodology & Literature by M. M. Azami
• A Textbook of Hadith Studies: Authenticity, Compilation, Classification and Criticism of Hadith by Mohammad Hashim Kamali
• On the Science of Hadith Criticism (CD Set) by Dr. Mokhtar Magharoui

On Seerah:

• Muhammad: Man and Prophet by Adil Salahi
• In the Footsteps of the Prophet by Dr. Tariq Ramadan
• Muhammad: Messenger of Allah (Ash-Shifa of Qadi Iyad) translated by Aisha Bewley

By Rami Koujah

The word “education” is derived from the Latin word “ēducātiō,” which means “a breeding, a bringing up, a rearing.” ((http://en.wikipedia.org/wiki/Education#Etymology)) An education is an active engagement between teacher and student whereby the teacher is an intellectual (and/or spiritual) guide nurturing and maturing the student’s mind and spirit. However, an education is not complete without an experiential process by which the student grows and develops the most. It is through experience and the application of knowledge by which one hones their intellect and spirit and acquires wisdom—without which, knowledge is naught. ((Experience is even something required by almost all fields of education and professions, e.g. business, medicine, etc.))

The Prophet Muhammad ﷺ grew up not having a mother and a father, the two primary educators in a child’s life. The task of educating and rearing the Prophet ﷺ was taken up by an entity infinitely more capable and intimate than a mother and father could ever be: God. Needless to say there was no formal classroom experience which shaped the mind and character of the Prophet ﷺ. Any reading of the sīrah ([Prophet’s] life) will show that, pre and post prophecy, the Prophet ﷺ was mostly shaped and influenced by experience.

God reminds the Prophet ﷺ that He was the primary educator in his life: “Your Lord has not forsaken you, nor has He become displeased” (Qur’an, 93:3). Significantly, the Arabic word used for “Lord” in this verse is “rabb,” which is derived from the same root as the word “murabbī,” meaning “the one who rears, fosters, raises, etc.” ((Arabic-English Lexicon by Edward William Lane)) Thus God is referring to Himself as both the Prophet’s ﷺ Lord and educational/spiritual/intellectual overseer. The chapter continues in rhetorical interrogation to emphasize the divine concern in the Prophet’s ﷺ upbringing: “Did He not find you an orphan and give [you] refuge? And He found you lost and guided [you], and He found you poor and made [you] self-sufficient” (93:6-8). The significance of this questioning is seen immediately in the following verses: “So as for the orphan, do not oppress [him]. And as for him who asks, do not repel [him]” (93:9-10).

Normally, individuals are only capable of sharing a sympathetic sentiment with others unless they have undergone a similar experience whereby which they can relate at an empathetic level. Thus, the Prophet’s ﷺ first-hand experiences directly influenced his intellectual and spiritual disposition as a human being. By means of these experiences he was not taught via instruction of right versus wrong to behave and treat others in a certain way; in other words, the Prophet (ﷺ) had a prior ethical disposition. He directly experienced events that accorded him the capacity to communicate with others at an empathetic level.

There was practically no human suffering that the Prophet ﷺ did not experience—whether it was the loss of a loved one, poverty, or abandonment. He appealed to people at a highly personal and intimate level. He felt for the poor man’s hunger for food, the mother’s loss of her child, the orphan’s social vulnerability, and the seeker’s spiritual craving. That is one of the reasons why reading the sīrah is a form of increasing one’s love for the Prophet ﷺ.

Experiencing the Prophet’s ﷺ biography is subjective and varies from one person to the next. Every individual relates to the Prophet’s ﷺ life in varying ways. As one experiences new things and revisits the sīrah at different stages of one’s life the sīrah is understood in a new light each time. There is a beauty in being able to reread the sīrah and experience it differently each time. Most importantly, it is the multi-layered feature of the sīrah which makes it so accessible. In other words, whether one is attracted to stories of war, romance, or history there is something to be found in the Prophet’s ﷺ life. Reading the sīrah automatically entails reading into the sīrah; it is not simply a list of historical events, it is a personal and emotional experience.

By Jinan Yousef and Noha Salem | Originally Published October 2009

We now live a global village; whether on the internet, in one’s own country, or by traveling, people of all different backgrounds are meeting and interacting in a variety of venues. This is a crucial thing for Muslims as it gives us the opportunity, and indeed also tests us, to represent Islam and call people to Islam.

Unfortunately, da’wah (inviting people to Islam) is not as easy as one imagines. Ibn Al Qayyim stated that da’wah has the highest maqam (or station) because that was the role of the Prophets ﷺ (peace be upon him). We constantly read in the Qur’an how the Prophets `alayhum as-salaam (peace be upon them) were patient with their people, with Nuh (as) (Noah) only praying against them after 950 years of calling them to worship the One God. Nowadays, however, we are quick to condemn people eternally to kufr (disbelief), when even in the Qur’an Allah subhanahu wa ta`ala (exalted is He) tell us that a person has until just before his death to believe. We do this either by looking down on others instead of loving for our brothers what we love for ourselves – which includes loving Islam for the disbeliever as we love it for ourselves (an-Nawawi’s commentary on the hadith, record of the words of the Prophet ﷺ) – or by giving up on them after failing to see the fruits of our call.

This is why it is crucial to return to the Prophet’s ﷺ example. When he was in Makkah, we know that he was attacked brutally for his message. But there were certain ringleaders: Abu Jahal, Abu Lahab, Al Walid bin Mugheera and Abu Sufyan. After almost 20 years of the Prophet’s ﷺ calling, after fighting numerous wars against the Muslims, and after the conquest of Makkah, Abu Sufyan accepted Islam. He then fought for Islam and even lost his eye in one of the battles. Who would have thought that a man like Abu Sufyan would finally accept Islam? He could have apostated as many tribes did after the Prophet’s ﷺ death, but he did not.

Let us not forget the story of the city of Ta’if – when the Prophet ﷺ went there to call the people, they sent their children and those whom they considered lowly to throw stones and taunt the Messenger ﷺ. The Prophet  ﷺ left Ta’if, bleeding, with no human support – his two closest relatives, his wife Khadija radi allahu `anha (may God have mercy on her) and his uncle Abu Talib, had passed away. Jibreel came to him afterwards, telling him that there were angels ready to destroy those people if the Prophet  ﷺ requested it. By the Prophet’s own admission, this was his hardest day. But his response was, “Maybe Allah will produce from their offspring ones who will worship Him alone” (Bukhari). Would we still have hope in such people?

It was the beloved Prophet’s nature never to give up. Allah had given him a role which he was to fulfill regardless of the results. His uncle, Abu Talib, protected the Prophet  ﷺ, and until his moment of death the Prophet  ﷺ called him to the truth. And then Allah revealed “You [Prophet] cannot guide everyone you love to the truth; it is God who guides whoever He will: He knows best those who will follow guidance.” (Qur’an, 28:56)

No matter how horrible a person seems to us, we should not assume that this person will never accept Islam – look at the example of Umar (radiAllahu `anhu – May Allah be pleased with him), who would beat female slaves when he found out they converted. But Allah guides whom He pleases – Umar (ra) became one of the Prophet’s ﷺ closest companions, one of ten promised Paradise, and the second of the rightly-guided khulafaa’ (caliphs).

This is in reference purely to da’wah; it does not mean we do not stand up for the rights of our brothers and sisters where they are suffering on the pretext of da’wah, but our reactions should, as with all situations, be tempered with the example of the Beloved ﷺ.

Because of the Prophet’s ﷺ perseverance and Allah’s Will, we are Muslim today. Let us be grateful for that very fact by being persistent in our own quest to tell people about Islam, by supporting our rhetoric with action – by following in the footsteps of the Prophet  ﷺ.

Following last year’s launch of our revamped website, our Authors strove to cultivate a virtual mosque: answering fiqh (law) questions on pressing topics such as through the “Islam and the Internet” series, giving nasiha on building excellent character through articles such as the “How to Achieve Tranquility of the Heart” series, and sparking rich discussions about culture through articles such as the Balancing Arabization series. In 2011, VirtualMosque.com launched an advice corner with dedicated counselors to answer your questions, we saw our first article authored entirely by you, the readers, on “Inspiring our Children to Pray,” launched our Twitter and Facebook accounts, and continued to give voice to inspiring conver(t)sations, from students in NYU to the incredible story of brother Wudhu Al-Amin. Any reflection on the past year would be remiss without a mention of our continued mourning of the unjust killing of Shaykh Emad Effad in Egypt, rahimuallah, reminding us that the struggle for justice and dignity never ceases. May we be inspired by the legacy of all great believers who came before us, and build a legacy of our own that shines with mercy, light and benefit to all humanity. The following is a list of 30 articles that were found to resonate most strongly with our readers.  It is undoubtedly an incomplete list. What article sticks out in your memory from the past year? Leave a comment to let us know!

Courage Under Fire

Read more articles about the Ummah here

 Why do people leave each other? & People leave each other. But do they return? – Reflections on grief, loss and disappointment that sparked an outpouring of responses appreciating the counsel to free oneself of worldly attachments.

Message from Cairo – One  of the first of continued articles testifying first hand or reflecting and encouraging solidarity with the brave citizens of the Arab Spring.

The Legend of Captain Jack: From Birdy to Sparrow – An analysis of the real history of “Captain Jack” from the popular film “Pirates of the Caribbean” reveals a stunning story of conversion to Islam dating from the 16^th. C.

Wifehood and motherhood are not the only ways to paradise – A critique of the messages the community sends single sisters, and a powerful reminder that Allah (swt) did NOT create women solely for the sake of wifehood or motherhood.

The Accident – The survival from a terrifying, near-death experience by the author reminds us that there is no such thing as “luck” and how to be prepared to face tribulation.

Keeping it Real, Keeping it Relevant

Read more articles about Society here

Changing a New Muslims Name: Custom or Religion? – One article in a significant multi-part series urging for the balancing of Arabization  when practicing Islam. It analyzes a number of practical topics faced by many, especially converts.

Distance in Marriage – One of the inaugural articles by “VMCounselors” providing specific, practical advice on how to save a marriage facing deep divisions.

From Facebook to God’s Book – Analyzes why many of us have an addictive relationship to social media as means to inspire us to have a much greater relationship with our friends in the Qur’an instead.

Question on Intercourse – A sensitive question addressed directly.  A healthy sex life within the bounds of marriage is noted as important in order to battle with an increasingly sexualized and pornified society. 

Someone Had to Say it!

Read more articles about Society here

  Being Religious Without Being A Jerk – An urgent reminder to the community that there is nothing that has gentleness except that it is beautified, and nothing that has harshness except that it becomes ugly.

Smiling and Saying Salaam -An inspiring call for each of us to BE the ones that spark joy and brotherhood wherever we go by smiling and saying salaam to one another.

12 Tips for the Convert Muslim – A dozen succinct tips stemming from hard-won wisdom of first-hand experience – relevant for converts and non-converts alike!

Does Islam Force Itself Upon Others? – A refutation of one of the most common, yet groundless, accusations being made against Islam utilizing cross-textual analysis.

Supplicating

Read more articles on Du`a’ here

 Effectively Planning Your Du`a’ – Inspiring us to plan as carefully for our personal supplications to God as we do for other important things in our life such as job interviews or selecting our spouse.

A Sacred Conversation – Explaining the power of turning to ask from Allah at that time of the night when we can finally fully relax – when work ends, traffic sleeps, and silence is the only sound.

A Gift for the 27th Night: Ramadan Du’a’ with English Translation – A beautiful audio clip with translation for those of us who long so deeply to understand the clearly passionate and sincere du’a’s pouring through the speakers during Ramadan.

Salah: Life’s Forgotten Purpose – The importance of remembering prayer: We feed our bodies, because if we didn’t, we’d die. But why do so many of us starve our souls, forgetting that if we are not praying, our soul is dead?

Love & the Heart

Read more articles on Relationships here

  Al-Jabbar: Mending the Broken Hearts – One article in a popular series on achieving tranquility in the heart. Here, an exploration of ho Allah is Al-Jabbar – the One who is able to restore and mend what is broken. n someone else is faced with such a time of monumental hardship and change.

Take Back Your Heart – A reminder that when you reach rock bottom in the ocean of dunya – you can either drown – or you can gather pearls and rise back up by freeing your heart.

The Content of Character

Read more articles on Personal Development here

How does one soften their heart? – A practical list of actions to take in order to reach a heart brimming over with a sweetness of faith, mercy, and humility.

Thoughts on Parenting – How to bring your child up to be strong and therefore courageous. To know what is right and what is wrong and therefore be trustworthy. To be charismatic – and inspirational even!

30 Reasons to Avoid Being Angry and Argumentative -While it is natural and even our right to disagree and think critically, how to do so while maintaining a dignified and generous spirit and avoiding abrasiveness or condescension.

The Power of Words – From hot tears of pain to relief at a small kindness, a short, powerful personal story reminding us of the importance to wield the power of our words with kindness and wisdom.

In the Footsteps of the Righteous

Read more articles on Islamic Studies here

A Letter to the Aspiring Western Student of Islam – Advice for those who dream of escaping from the rat race and empty materialism of modern, fast-food culture and traveling to a traditional land of Islam.

Envisioning our Beloved – Considering how, when we love someone, we crave to know every detail of their waking (and perhaps even sleeping!) lives – and applying this towards better knowing our Prophet.

The Prophet and Food – Looking at the Prophetic example in food, especially in a time when many Americans and other people of opportunity throughout the world are dying from diet-related diseases.

Ten Principles for Those Seeking the Path of Allah– A carefully translated and abridged text by Webb Translators of Imam Ghazali’s advice to those on a path to God.

Now that we know we must love the Prophet ﷺ, what true love is, and what the signs of love are, we must begin to actually build this love. As was mentioned in Part II, the longest lasting love is a love of someone’s “perfection in noble inner qualities.” So we will now begin to go through snapshots of the life of our Beloved, Mohammed ﷺ.

For forty years prior to the revelation, the Prophet ﷺ was indisputably known to be of sound morals. Amongst his tribe he was known as “As-Sadeeq Al-Ameen,” meaning “the honest and trustworthy one.” The fact that he was given this name can mean one of two things:

1. Either his honesty and trustworthy nature surpassed all others, or
2. At the time, it was rare to find someone who was honest and trustworthy; therefore his nature was unique and treasured as such.

There are many instances in the seerah (Prophetic biography) that illustrate the moral soundness of the Prophet ﷺ. One of these stories exemplifies the strength of the trust people had in him. It happened near the beginning of his prophethood. He summoned the people of Quraysh to the foot of a mountain and called out to them, saying: “Would you believe me if I told you an enemy host was waiting behind this hill to attack you?” Everyone, including those who would soon become his enemies, agreed that they would believe him. Although we may have heard this story many times, it may be difficult to grasp the true significance of that moment; an entire tribe agreed that they would prepare for a battle with an enemy they had not seen, using their precious time, and risking their resources – based on the words of one man. Allahu Akbar! (God is great).

It is said that the people had so much faith in him that they would advise one another to seek his services when needed. They would say, “If you have to travel and need someone to look after your wife, entrust her to Muhammad without hesitation, for he will not even glance at her face. If you want to entrust your wealth for safeguarding, entrust it to this trustworthy, honest man, for he will never touch it. If you look for someone who never tells a lie and never breaks his word, go directly to Muhammad, because whatever he says is true.”

The best way to feel this point is to take a moment and imagine someone who you trust one hundred percent, someone you know would never hurt you, someone who would never betray your trust. When they speak, you know that their words contained no lies; you find comfort in their presence. Most likely, this imagining will cause you to yearn for someone of this nature. Now take a moment and change that yearning for a nameless individual, to yearning for the Prophet ,ﷺ because this description is exactly what he was like.

May Allah (swt) cause us to be of those who yearn to be in the presence of the Beloved, Mohammed ﷺ and truly make him beloved to our hearts.

But today, as I looked outside this very same window, the scene was changed. There was no gold or blue. There were rows of skeletal, brittle teeth where leafy branches once had been. Dull, murky clouds blocked the sun and choked the mountains, enveloping them in a haze of grey.

How many times has this change occurred? Twice a year, every year, from gold to grey and back again. Year after year, for hundreds of years, for thousands of years, the world changed colors. I began to wonder about the kinds of people who had lived on this land before me. They too had witnessed this change throughout their lives, this marvelous transformation of the earth around them. Some of these people had made their mark in this place and countless more had not. They simply vanished into the chasm of history, swallowed by the hungry mouth of the past. They are nameless and faceless to me, and yet they too beheld this glorious tableau of color.

I began to think about these strangers. Like me, the beauty of this scene had probably touched them. This beauty must have flooded them with incomprehensible wonder and awe, if only for a moment. Then the moment would have passed.  They would have gone on, like me, to work, eat, sleep, play, laugh, worry and pray. Then, at some point, they would have passed from this life to the next, a journey that is as inevitable for me as it was for them. And the leaves would have fallen all the same, insensible to the breath of any man.

I have always loved history because it allows me to extrapolate my life and set it against the background of ages past – so very different, and yet similar, because they too had seen the sky as flawless as a polished sapphire and trees as incandescent as flames. And they too had lived their lives with the same sense of immediacy that I do. Without the stories of those that came before us, all that we know is ourselves, here and now. All the people, places, and things we know, we know through the lens of our own experiences and our own understandings.

And this is why history is beautiful. It can flood the senses; transport one into a novel frame of thought – a new dimension of perception. It can reveal patterns, cause and effect, consequence and outcome. It can shatter these very same patterns, diverge from the trodden path, meander into horror and violence, impart a sense of shock and disgust. But history bequeaths knowledge and the gift of common sense. History teaches us about death and about life. History tells us about splendor slipping into dullness and insipidity blooming into color.

It sometimes occurs to me how little history is valued in this day and age. Ours is a time of urgency, of the holiness of now. As our society moves at a hyper-kinetic pace, it is difficult to view history without a heightened sense of contrast to the present age. Humanity has never seen progress such as this: nanotechnology, the internet, airplanes, television, automobiles.

One cannot help but think, however, that the pyramid-mounting ancient Egyptians and the astronomically advanced Mayans must have felt much the same way.

I cannot say that history is as exact as science, or that it is interpreted and told the same in all places and by all people. In my age, science is considered the best approach in the quest towards truth. Science and technology has conquered an array of infectious disease and bested the villainy of pests, infestations, germs, extreme heat, and cold. But I hold that an appreciation and respect of history can only benefit us and allow us to think in that additional dimension: above and beyond the immediacy of our present desires and concerns, stretching into the time before and after us.

As a Muslim, history has always been an integral part of my life. When I was very little, I remember my mother telling me a story about a man who lived a long time ago, in a land far away. This was a man who came from a long line of prophets before him, and he was at once like them and very different. He was different from anyone that had come before him and from anyone that would come after him. This man was gentle, kind, loving, strong, wise, patient, spiritual and courageous. My mother told me of an incident during his lifetime where his neighbor would throw garbage at him as he walked through the street, on his way to prayer. Every single day, a volley of garbage came flying down at him as he went on his way. One day, however, no garbage fell upon him.  Now this man, Prophet Muhammad ﷺ, worried about the health of his garbage-throwing neighbor and went to see her. He inquired about her well-being and helped her in her time of sickness.

This piece of history struck a chord within me as a child, and it continues to do so. It was a beautiful act, and this was a beautiful man, and his presence leaped boldly across the span of fourteen hundred years to resonate in my thoughts. This makes me feel the same sense of awe I felt seeing the liquid amber of leaves against a cerulean sky.

I think of him, walking on sunlit golden sands under the bright desert sky, leading humanity behind him.

In the Quran, Allah (swt) describes his Prophet ﷺ in two very important ways:

1. The Job Titles of the Prophet ﷺ

“Oh Prophet, we have sent you as a Witness, and a Bringer of Glad Tidings, and as a Warner. And as a Caller towards God by His permission, and as an Illuminating Lamp.” (Qur’an, 33:45-46)

2. The Job Description of the Prophet ﷺ

“Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.” (Qur’an, 2:151)

In this series, we will explore each one of these aspects of the Prophet ﷺ. In the final chapter, we will examine how we can try and follow the Prophet’s Sunnah by approaching these qualities in our own way.

His Titles:

1. Witness
2. Bringer of Glad Tidings
3. Warner
4. Caller to God by His Permission
5. Illuminating Lamp

His Roles:

1. To Recite the Verses of God
2. To Purify The People
3. To Teach them the Book
4. To Teach them New Things they did not previously know

In part I, we will discuss the title: Witness (شَاهِدًا)

First, let us examine the grammar used in this verse. When Allah (swt) says: “يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا” the ending of the word شَاهِدًا places it in a state of nasb (accusative) in grammar. In the way this word is being used, not only does it mean: “We sent you as a Witness”, but rather: “We sent you with the specific purpose that you be a Witness.”

What does it mean for a Prophet ﷺ to be a شَاهِدًا?

This word means to give information about something that one has beheld with his own eyes; what one knows to be a certainty. In this case, the Prophet’s ﷺ first and foremost role, was to testify to the people that Allah is One, and the he himself was Allah’s messenger. Additionally, that the Book of Allah was true, that Heaven and Hellfire exist, and that all would eventually return to Allah.

Shah Walilullah ad-Dehlawi translated شَاهِدًا as “bearer of witness to the Truth.”

This has a very lofty and important meaning that goes beyond simply speaking, and according to Mawdudi, entails three kinds of evidence.

1. Verbal evidence: The Prophet ﷺ explains, teaches, and spells out the realities and principles of existence and of Allah’s religion. He proclaims without fear the Being of Allah and His Absolute Unity, the existence of the angels, the Hereafter, and the entire narrative of existence from pre-creation to the entering of people into Hell and Paradise. He elucidates for people the “concepts, principles, and rules pertaining to morality and civilization and social life that God has revealed to him, and reject as wrong all the concepts and ways which are prevalent and are opposed to them, even if the whole world rejects them as wrong and violates them in practice.”

When one remembers the kind of opposition and enmity the Prophet ﷺ  and his followers faced on upon simply speaking the truth, from being attacked in Makkah to being stoned and kicked out of Taif, we begin to feel a sense of gravity and weight that this part of the job alone has upon the shoulders that bear it.

2. Practical evidence: Any witness who calls something to be truth is required to demonstrate what he has claimed. We know that Aisha (ra) said of the Prophet ﷺ: “His character was the Qur’an.” He embodied the Qur’an’s entire message in his everyday life as a human being.

What is even more amazing is that he stated in a hadith: “Relate from me, even if it is one ayah.”

This is truly one of the most incredible of the Ahaadith in existence. Why? Because when one looks at any person of celebrity, protection of his/her personal details, embarassing facts, and life narrative are of utmost importance. Often times, politicians must hire entire teams to scrub and protect their backgrounds, and pay off others to keep their personal details out of public sight.

Yet we have a messenger who proudly proclaims: “Relate from me.” Take anything from me, tell people about it, proclaim it, teach it, share it. Nothing is held back, nothing is kept secret, absolutely nothing needs to be covered or protected – because every movement, every word, every smile, every laugh, every whisper, every blink, every facial expression – was a lesson, a guide, an example, a gift for us -his nation. No other human being, except for the Messenger of God ﷺ, has opened up his personal, social, family, and innermost life for all the people to see, scrutinize, and reflect upon. And this was a sign of his Prophethood.

Thus, his position as a practical witness extends beyond his teaching us how to worship. Rather, his witnessing teaches us how to exist. We learn how the verbal evidence he has given, translates into physical witnessing before the angels on our shoulders who are writing our deeds; before the people on the earth who are exposed to our actions, and before Allah (swt) who will hold us to account for what we do. The example in the Messenger (ﷺ) is that there is no difference between his words and his actions. There is no distinction between what is in his heart, what emanates from his lips, and what is executed by his limbs. This, according to the scholars who write extensively on tazkiyyah, is the manifestation of sincerity, and the highest rank of Witnessing to the Truth.

3. Witness in the Hereafter:

When the Court of Allah (swt) is established in the Hereafter, the Prophet ﷺ will give evidence that he conveyed the message to humanity, without making any change in it, as a proof to his people that they could not claim that it was his fault if they did not believe and act upon the revelation he brought.

The thought of testifying against his people and upon his nation weighed heavily upon the Prophet ﷺ.

Abdullah bin Masud relates: Allah’s Apostle said to me, “Recite (of the Qur’an) for me,” I said, “Shall I recite it to you although it had been revealed to you?” He said, “I like to hear (the Qur’an) from others.” So I recited Surat-an-Nisa’ till I reached: “How (will it be) then when We bring from each nation a witness, and We bring you (O Muhammad) as a witness against these people?” (4:41) Then he said, “Stop!” And behold, his eyes were overflowing with tears.”

This witnessing of the Prophet ﷺ is the foundation of the rest of his mission. His bringing glad tidings, warning, calling towards Allah, and teaching people, is first based on his witnessing that set up the basic and most fundamental facts of creation and existence.

It can be inferred from the order in which Allah (swt) lists these job titles of the Prophet ﷺ, that since Witness (شَاهِدًا) of the essential facts comes first, Knowledge is the most fundamental and critical piece that precedes worship. Knowledge of Who is to be worshipped and why we should worship must be testified to and understood before any act of worship is undertaken.

May the Peace and Blessings of Allah be upon His Messenger Muhammad, the Witness to all Mankind ﷺ.

I am having trouble understanding the following narration from al-Bukhari’s Sahih:

“The divine inspiration paused for a while and the Prophet ﷺ became so sad, as we have heard, that he intended several times to throw himself from the tops of high mountains, and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say: “O Muhammad! You are indeed Allâh’s Messenger in truth,” whereupon his heart would become quiet and he would calm down and return home. Whenever the period of the coming of the Revelation used to become long, he would do as before, but Gabriel would appear again before him and say to him what he had said before.” [Bukhari, 2/340]

Does this imply that suicide is acceptable in Islam? I am confused between the Prophet ﷺ as a role model, and this narration?

Answer:

Scholars offer a few explanations which I will try and summarize using a few important legal axioms:

Opinion #1: “The Prophet’s intentions, if not acted on, are not legal proof.”

The key phrase here (and considered the soundest) is “He intended.” There is an important legal axiom that states, “The intentions of the Prophet ﷺ if not acted on, are not a source of legislation.” For that reason the sound hadith, “I wished or intended that I could order a group of men to stay and pray while I went and burned down the houses of those who failed to come to the prayers” is not acted on by any of the jurists, and there is a consensus that one is not allowed to burn down other people’s homes. In fact, the majority of jurists use this hadith as a proof that “the Prophet ﷺ not acting on it, shows that praying in one’s home is valid.”

In Surat Yusuf, Allah describes Yusuf as “inclined towards her.” Commenting on this, Ibn Taymiyyah said “With that in mind, there is no account of Yusuf repenting in this story with her; [this] is proof that he did not sin in the first place.” This is because the aforementioned axiom kicks in.

The second axiom is, “People are judged by their actions not their thoughts.” We know from the sound hadith of Abu Hurairah, that if one does not act on such thoughts, “A good deed is written for that person,” and in another sound hadith, “My community will not be called to account for their bad thoughts if not acted upon.”

People are not called to account for their inclinations if they fail to act upon them.

Opinion #2: This Happened at the Beginning of Revelation, and was a Clear Sign that the Prophet ﷺ was Ma’sōm (Protected from Error)

Scholars note that, at the time, Islam was still in its infancy and there were no rules regarding suicide. However, they maintain that the Prophet ﷺ was protected by Allah just as he was when he went to a party in his youth, and the time he tried to take off his loin cloth while building the Ka’bah.

One of my teachers explained to me something that was very interesting; the word used to describe the prophets is ma’sōm, which is in the passive participle. Thus, the Prophet ﷺ is not in charge of protecting himself; rather he trusts in Allah to do so. That does not mean he is not of the best character, but that without Allah, the Prophet ﷺ would never have reached the flawless perfection we know of today.

“O Thawban, what has changed your appearance?”

Thawban replied, “O Messenger of Allah, I do not have any sickness or any pain except that I feel discomfort when I do not see you, so I seclude myself completely until I meet you. Then I remember the hereafter and am afraid that I will not see you there. I know that you will be with the Prophets, and if I enter Jannah, I will be in a level lower than yours. But if I do not enter Jannah, then I will never see you again.”

Allah subhanahu wa ta`ala (exalted is He) revealed,

And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. (4:69)

Lessons from this Narration:

• The eagerness and love of the Companions to see and be in the presence of the Prophet ﷺ. They loved him so much that, when they did not see him, their sadness was noticeable in their appearance and affected their health.
• The care of their teacher and friend. The Prophet ﷺnoticed Thawban’s sadness and asked him about it right away.
• The Companions constantly thought about the hereafter. They did not assume they would enter Jannah because the Prophet ﷺ was in their midst.
• The Prophet ﷺ only spoke when he knew the answer or after Allah sent revelation to him. Here we see that the Prophet ﷺ did not respond to Thawban, but rather Allah (swt) responded to His Servant.
• The Mercy, Generosity and Kindness of our Rabb. Allah takes care of His believing servants in this life and in the next and He takes care of their affairs. How can anyone despair when their Rabb is Ar-Raheem (the Lord of Mercy)?
• The reminder for the believer to be humble. Our deeds will not take us to Jannah, rather we will only succeed with the Mercy of Allah (swt).
• An ease for the believers. We will never be like the Prophets (may Allah be pleased with them), but by obeying Allah and His Messengers, we can be in their company bi’ithnillah (with the permission of Allah).
• This hadith is a bushraa (good news) for you and me. We have lost our chance to be with the Prophet ﷺ in his lifetime, but Allah (swt) has given us an opportunity to be with him eternally. Let us strive for this opportunity.

May Allah forgive our sins and grant us this excellent companionship in the hereafter. Ameen.

“Suddenly I felt, while reading that book, a very unique pleasure. For, indeed, it was a pleasure that differed from all other forms of happiness and delights I had known in my childhood. It was not the happiness associated with eating a nice meal after hunger, nor was it the happiness related to wearing new clothes on `Eid day. It was not the happiness of being able to play with my friends after longing to do so, nor was it the happiness found in getting some free time for relaxation after a tiring day of studies. It was not the happiness of having succeded in winning a game [sports], nor was it the happiness of visiting an old friend or being visited by a noble guest. For, indeed, those delights and times of joy could not compare to this happiness and delight. Indeed, this joy and happiness is one whose sweetness I know [well] but I could not describe it then. And I must admit, that up until this day, I cannot explain it correctly nor express it in words.”

Sh. Ali Hassan al-Nadwi (may Allah have mercy upon him) describing his first encounter with a book on the life of the Prophet (rahmat li al-’almin) at the age of 10 or 11.

Many are going to celebrate the Mawlid this year. Try, with your family, roommates or fellow masjid goers to read the seerah of the Prophet ﷺ.