The Prophetic Wisdom

One of the qualities of the Prophet of Islam was his great vision, as a result of which he urged his followers to adopt a wise approach in all their dealings. A number of sayings on this subject have appeared in books of Hadith. For instance, he observed:

We must not feel envy except for two kinds of people: those who, when given wealth, spend generously in the path of Truth, and those who, when given wisdom, judge accordingly and shed its light upon others. (Sahih al-Bukhari, Hadith No. 73)

Abdullah ibn Abbas said that the Prophet of Islam embraced him and prayed to God to grant him wisdom. (Sahih al-Bukhari, Hadith No. 3756)

A large number of traditions have been recorded which underscore the importance of wisdom. For instance, the Prophet of Islam said: How good is the gathering at which wise sayings are uttered. Similarly, he said: There is no better gift than words of wisdom. (Sunan al-Darimi, Hadith No. 295)

The importance of wisdom is so great that we are urged not to hesitate in accepting any words of wisdom, even from other nations or communities. The Prophet once observed: “A piece of wisdom is a believer’s own lost possession, so wherever he finds it, he should adopt it as if he is the most deserving of it.” (Sunan al-Tirmidhi, Hadith No. 2687)

In some traditions wisdom and deeper understanding have even more importance attached to them than worship. As recorded by AI-Tirmidhi and Ibn Majah, “one learned religious scholar carries more weight than one thousand worshippers.” (Sunan al-Tirmidhi, Hadith No. 2681)

The Prophet’s entire life was filled with examples of wisdom. While discharging his responsibilities, he adopted the way of wisdom on all occasions and at all stages. Here are some examples from his life:

On the Occasion of Confrontations

When the Prophet was thirty-five years old, before the time of his prophethood, a situation arose in Makkah, which called for tactful handling. The walls of the Kabah, which had collapsed for some reason, were being rebuilt by the Quraysh tribe, and in the process a problem arose as to who should be given the privilege of laying the black stone in its place in the Kabah wall. Since it was a matter of great prestige, everyone wanted this honour for himself.

The dispute on this question continued for several days without there being any amicable solution in sight. Finally, all the tribesmen concerned showed their willingness to accept a suggestion made by one of their senior members, viz., that the person who entered the Kabah the earliest the following morning would be appointed as their arbitrator. The next morning when they all saw that the first person to enter the Kabah was the Prophet, they all chorused: “He is the trustworthy one (Al-Ameen). We shall all abide by his decision.” (Seerah Ibn Hisham, Vol. 1, p. 197)

The Prophet then asked the people to bring a sheet of cloth. When it was produced, he spread it on the ground and placed the black stone on it. Then he asked the people to hold the sheet by the edges and carry it to the wall of the Kabah. The Prophet then placed the black stone in the wall with his own hands.

This act of the Prophet serves as a fine example of how a controversial matter can be amicably solved, and to everyone’s entire satisfaction, by having everyone participate. Such matters often turn into prestige issues. But if the matter is wisely handled and people are assured that they will not lose face, no difficulty will be faced in addressing the problem.

The Starting Point

When the Prophet of Islam received prophethood in Makkah, he opted for a particular line of action in the spreading of his message. He used to go to the people and tell them: “Say there is no God but the one God and you will be saved.” (Musnad Ahmad, Hadith No. 16022)That is, abandon idolatry and worship only one God and you will earn salvation.

This shows the correct prophetic method of Islamic dawah (or Islamic movement). That is, first of all, to bring about a change in the character and thinking of the people through peaceful intellectual campaigns. Only when this initial work has been performed to a considerable extent should practical steps be taken and only if circumstances permit.

Tolerating Insult

Ibn Ishaq, the Prophet’s earliest biographer, says that the Quraysh had given the Prophet the nomenclature of Mudhammam (the condemned one), then they used to heap abuses on him using this derogatory name. The Prophet said to his companions, “Don’t you wonder how God has saved me from the abuses of the Quraysh? They abuse and condemn a person named Mudhammam, while I am Muhammad.” (Seerah Ibn Hisham, Vol. 1, p. 356)

During the Makkan period when the Quraysh developed enmity and hatred for the Prophet, they did not like calling him by his actual name, which was Muhammad, because it meant ‘praiseworthy.’ Therefore, to satisfy their inimical feelings, they named him Mudhammam, meaning condemned. So, when the Quraysh abused and condemned him, they did not use the word Muhammad, but heaped abuses on one called Mudhammam. Even Abu Lahab’s wife Umm Jamil herself came to the prophet and said: You are Mudhammam and we reject you (Seerah Ibn Hisham, Vol. 1, p. 356)

This was undoubtedly an act of great provocation and calculated to cause humiliation. But the Prophet of Islam gave a simple, positive reply. He said that since they abused one they called Mudhammam, their abuses did not fall on him, as his name was Muhammad, not Mudhammam.

When the Prophet of Islam came to Madinah after migration, Abdullah ibn Ubayy, a tribal chief, turned a dire opponent of the Prophet. He had accepted Islam, but out of jealousy he became his enemy. Defaming, disparaging and slandering the Prophet became his pastime. He was also responsible for the false propaganda against him. It would not be wrong to say that he was his greatest abuser (shaatim). Umar Faruq asked for the Prophet’s permission to slay him, but the Prophet said; “Leave him alone, otherwise people will start saying that Muhammad kills his own people.” (Sahih Al-Bukhari, Hadith No. 4905)

This incident tells us of an important example set by the Prophet, that is to bear humiliation, for if we failed to do so, greater evil would follow and that would result in discrediting God’s religion.

No Premature Action

After he received prophethood, the Prophet of Islam lived for thirteen years in Makkah where the majority of the Makkans opposed him, tormenting him in every possible way. Owing to his dawah struggle, however, about two hundred men and women accepted Islam. These Muslims would say to the Prophet again and again that they wanted to engage in jihad against this oppression. But the Prophet always exhorted them to exercise patience. For instance, when Umar Farooq asked for the Prophet’s permission to wage jihad against the oppression of the Quraysh, the latter replied: O Umar, we are small in number. (Seerah Ibn Kathir, Vol. 1, p. 441)

During the last days in Makkah about two hundred people in Madinah embraced Islam. When these people learned that the Prophet and his companions were being targeted for oppression, they too asked for the Prophet’s permission to wage war against the oppressors, but the Prophet gave them the same reply:

Show patience, for I have not been given permission to do battle. (Al-Mawahib al-Ladunniyyah by Al-Qastallani, Vol. 1, p. 199)

Despite being subjected to all kinds of injustice and oppression for a period of fifteen years, the Prophet unilaterally adopted the path of patience and tolerance. Then for the first time, on the occasion of the battle of Badr, the Prophet went out along with his companions to encounter the enemy. He took this step only when he had received God’s clear promise that He would send His angels to the aid of His Messenger. (The Quran, 8:9)

The way of the Prophet of Islam was not to retaliate immediately against any act of oppression. He felt that, despite injustice and oppression on the part of the enemy, the way of patience and avoidance of clashes should be adopted. Practical steps were to be taken only when it was certain that they would yield the desired result.

Avoiding Confrontation

During the thirteen years’ period in Makkah, the majority continued to oppose the Prophet, while only a small number of people supported him. When the Makkans found that mere opposition was not enough to extirpate his mission from Makkah, they resolved to remove him from their path by killing him. They unanimously decided that all the leaders of Makkah should attack him together and thus put an end to the movement of monotheism forever.

This was a very precarious situation. One option, which appeared to be the only one, was for the Prophet, along with his companions, to meet the enemy on the battlefield. But the Prophet saw this matter from the point of view of the resultant effect. Since in those circumstances armed confrontation was not going to yield the desired result, the Prophet followed the principle of avoidance and migrated to Madinah from Makkah.

The way of the Prophet of Islam was not to follow a collision course at a time of strife or controversy, but to move away from the point of conflict. Such a course enables one to conserve one’s energies in order to utilize them more fruitfully at a later stage.

Concession to Others

An enduring principle of Islam is that which is called ‘softening of the heart.’ It means to unite people by attempting to produce a soft corner in their hearts. This end can be achieved only by making concessions to others, giving due respect to their sentiments and not harming their interests. This policy of sympathizing with others is an important part of Islamic dawah. It is to be desired at all times in all human societies.

The Prophet of Islam followed this rule throughout his life. For instance, when he came to Madinah after emigration, many families of Jews and idolaters settled there along with the believers. On reaching there the Prophet issued a statement known as the covenant of Madinah. In this the Prophet declared that each group would enjoy the freedom of their culture and religion; that the controversial matters of all tribes would be settled according to their respective tribal traditions; and that no coercion would be resorted to in matters of religion and culture.

The Prophet made special concessions to the Jews. He even went to the extent of fasting on the days when the Jews fasted until it was held obligatory by a revelation to fast in the month of Ramazan. Moreover, the Prophet prayed in the direction of Jerusalem, the direction followed by the Jews, for a period of seventeen months, until God’s command came to change the orientation towards the Kabah. By doing so, the Prophet aimed at fraternizing with the Jews, in order that they might be brought closer to his faith. (Tafsir al-Qurtubi, Vol. 2, p.150)

The way of the Prophet was not to return opposition for opposition. It was rather to make allowances in the face of opposition. His thinking was not to bring people into his fold by means of suppression. On the contrary, his way was to soften their hearts and bring them to his side through affection and kindness.

Secrecy

We read in the annals of history that, prior to the conquest of Makkah, the Prophet gave instructions to his companions to ready themselves for a journey. The Muslims then engaged themselves in the necessary tasks. At that time Abu Bakr came to his daughter, Aisha, wife of the Prophet. She too was busy making preparations for a journey. Abu Bakr asked her: “Has the Prophet ordered you to do so?” Aisha replied in the affirmative. Then Abu Bakr asked her about the destination of this proposed journey. Aisha replied, “By God, I don’t know.” (Seerah ibn Hisham, Vol. 2, p. 397)

One of the sunnah of the Prophet of Islam was that, in delicate matters, he always observed strict secrecy. And this is what he did during the campaign of the conquest of Makkah. He left Madinah for Makkah along with ten thousand of his companions, without confiding in them where he was heading. The companions are on record as saying that it was only when they reached the point from where the path led directly to Makkah, that they the realized what their ultimate destination would be.

In matters of strategy, the observance of secrecy is of the utmost importance. Success, in most cases, depends on the fact that the rival party remains completely unaware of one’s plans in advance. The Prophet of Islam showed this wisdom all his life.

Accepting the Status Quo

Whenever a controversy arises between two people or two groups, a practical working arrangement ultimately becomes established. An attempt to change this status quo in most cases results in futility or in all-out strife. What normally happens is that the status quo continues. If not, mutual retaliation results in further losses. In this pointless engagement, precious opportunities are also wasted.

In such a controversial matter, the Prophet’s sunnah is to accept the status quo. The great benefit of this status-quoism is that it gives one the respite to consolidate one’s energies. By removing oneself from the scene of controversy, one may strengthen oneself so greatly that a time will come when ultimately the balance of power will change without any major confrontation.

The Prophet of Islam adopted this wise course on the occasion of the drawing up of the Treaty of Hudaybiya. When the Makkans heard that their opponents had gathered at Hudaybiya, they too reached there to stop the Muslims from going any further. The Prophet at this juncture was on his way to Makkah to perform the rite of Umrah (minor pilgrimage). Thus, a situation of deadlock came to be created at Hudaybiya. The Prophet did not resort to breaking this deadlock in order to move ahead. Instead he withdrew and came back to Madinah.

It amounted to accepting the status quo already established between the Prophet and the other party. This wisdom gave the Prophet an opportunity for further consolidation, which became a reality within a period of a mere two years. It was at that stage that the Prophet’s victorious entry into Makkah became a possibility.

Ease in difficulty

The Prophet of Islam conquered Makkah in 8 A.H. Then he set off from Makkah for Taif, along with his companions. In those days there were no well-laid roads in and around Makkah, and on the journey, they had to walk along a narrow path, which lay between two hills.

When the Prophet of Islam reached that point, he asked his companions what its name was. They replied that it was called Azzaiqa, meaning the “narrow path.” The Prophet said:

No it is rather a broad path. (Seerah ibn Hisham, Vol. 2, p. 282)

On this journey the Prophet was accompanied by ten thousand of his companions. If they had attempted to go along this path walking several abreast, it would certainly have been difficult to do so, due to its narrowness. But because they went along it in single file, despite its being narrow, it was easy to do so. It was this practical wisdom, which the Prophet pointed to in his reply. We find an important secret of life in this incident: the necessity to adapt our strategy to the circumstances. This practice relates to all matters in life. By our being adaptable all life’s difficulties maybe resolved.

Strategic Retreat

During the life of the Prophet, in 8 A.H. the battle of Muta took place on the border of Syria, which at that time was under Byzantine rule. The Muslim army, totalling only three thousand, was greatly outnumbered by the enemy forces. Many commanders from the Muslim side fell in the battle. In the last stage Khalid bin Walid, having great military experience, reorganized the Muslim ranks in such a way as to give the impression that massive reinforcements from Madinah had arrived to join the battle. Awed at this, the Romans decided to abandon the battlefield. Finding it pointless to continue the battle, Khalid decided to withdraw, on the principle of tactical retreat, and left for Madinah.

The brave Arabs, always ready to fight to the finish, saw the retreat as a dishonour to them. They failed to understand the wisdom of tactical retreat and accused the Muslims of fleeing in the face of the enemy. They called them O Furrar, that is, those who take flight. When the Prophet heard this, he corrected this wrong impression by telling them that those people had not fled but had simply withdrawn in order to advance again at some future date, God willing. (Seerat ibn Hisham, 3/438)

This saying of the Prophet teaches us that the right step is that which is result-oriented. Fighting to die for honour and prestige is not a desirable act in Islam. If the enemy’s numbers are so great as to turn the tide of battle in their favour, hostilities should not be engaged in. Even if a confrontation does take place, tactical retreat should be resorted to, so that preparations may be made for taking the next result-oriented steps.

The Policy of Gradualness in Reform

Aisha, the Prophet’s wife, has been recorded as saying that “the first chapters of the Quran to be revealed, those making mention of heaven and hell, were short ones. It was only when people became conditioned to accept Islamic teachings that verses dealing with what is lawful and unlawful began to be revealed. And if injunctions like: ‘Do not drink wine,’ and ‘Do not commit adultery,’ had been revealed first, people would have refused to abandon these practices.” (Sahih al-Bukhari, Hadith No. 4993)

This tradition tells us of a very important policy of the Prophet. It is the same practical wisdom, which is called gradualness. The reform of human beings is a very difficult and complex task. Generally, because they have become accustomed to certain ideas and habits, they hold them to be right and proper. That is why they do not readily accept anything new. In such a situation the only way to reform people is to follow the path of wisdom and do everything gradually.

The Prophet of Islam first of all changed the thinking of the people in Arabia. And only when they had developed the ability to accept reforms, did he introduce the commands of the shariah to them. If the Prophet had attempted to impose the laws of shariah upon them without striving for their intellectual purification-this being against human nature-his efforts towards revolution in Arab society could never have been crowned with success.

Making Concessions as the Situation Requires

In Dhil Hijjah 9 A.H., the Prophet of Islam performed the Hajj, which is generally known as the Farewell Pilgrimage. More than one hundred thousand Muslims had gathered to perform the Hajj with the Prophet. Of the many observations made by the Prophet in his sermon, there was one very significant one, which amounts to a declaration of human equality. On this occasion the Prophet uttered these historic words: that no Arab had any superiority over a non-Arab; no white enjoyed any superiority over a black, for superiority is related solely to one’s religiosity and God-fearingness.

About two and a half months after delivering this sermon, the Prophet passed away. The problem that arose after his death concerned the choice of his successor. According to the declaration made in the sermon, what should have been done was to decide upon a successor to the caliphate on the basis of piety and God-fearingness, rather than on the basis of family and tribe. But this did not happen.

After his death Muslims gathered at a meeting place in Madinah known as Thaqifa bani Saida. The majority were of the opinion that Saad ibn Ubada, who belonged to a Madinan tribe, should be selected as the successor to the Prophet. On this occasion Abu Bakr conveyed the Prophet’s dictum:

“The leaders will be from the Quraysh.” (Kitab al-Riddah by Al-Waqidi, Vol. 1, p. 41)

That is, the Caliph or Imam should be selected from the tribe of the Quraysh. This meant that Saad ibn abi Ubadah, not being a member of that tribe, could not be chosen as caliph. After some deliberation, this issue was finally resolved by deciding that only a member of the Quraysh tribe should be appointed as the Prophet’s successor. Accordingly, Abu Bakr, who belonged to the Quraysh tribe, was appointed as first caliph.

There was an apparent contradiction in this. Why should the Prophet ever have made such an observation? There was, however, great wisdom behind it. That is, the caliph, or the ruler, having to impose commands on a vast society, required of necessity, that people should be willing to submit to or obey him. Obedience had to be voluntary, for ensuring submission by force would have failed to achieve the aim of the Islamic Caliphate.

In ancient Arabia over the centuries, the Quraysh had come to acquire the position of leadership, so that the public readily accepted the leadership of a person who belonged to this tribe. That was why the Prophet indicated his preference for a Quraysh as his successor. This was not a command of an eternal nature. This meant only that in any community or nation it should be a member of a group, which enjoyed a political status such as that of the Quraysh, who should be appointed as its ruler.

This shows that pragmatism was also one of the sunnah of the Prophet. In individual matters, one should always keep before one what is ideal, but at the same time bear in mind that in social matters sometimes the ideal is not practicable. It is necessary, therefore, that in such matters the ideal be abandoned in favour of practical solutions. If this principle were not observed, the smooth functioning of any given system would not at times be possible.

Future Vision

After the victory of Makkah there followed the year of delegations. The Arabian tribes thronged Madinah to embrace Islam, the tribe of the Thaqif of Taif being one of them. It set a strong precedent for entering the fold of Islam. They said, however, that although they wanted to accept Islam, they would neither pay zakat nor perform jihad.

It was a serious matte The Muslims were not willing to accept conditions of this kind. Rising above the present, the Prophet of Islam looked at the future. His deep insight showed that once those people became a part of Muslim society after having embraced Islam, they would surely accept everything on their own, as required by Islam. Therefore, the Prophet accepted their conditions and allowed them to enter his fold. To remove the doubts of his companions, the Prophet said:

Once they accept Islam, they will pay zakat and perform jihad as well. (Sunan Abu Dawood, Hadith No. 3025)

This example set by the Prophet is illustrative of his great wisdom. This was seeing into the future. Humans are not made of stones. They are open to influence. Man is a creature who keeps changing. His future is different from his present. This reality must always be kept in view while dealing with him. Insisting on instant change produces haughtiness. Whereas, if an attitude of broad-mindedness is adopted, the potential convert will of his own become in future what we wanted to see him turn into in the present.