SERIOUSNESS IS THE KEY
The Quran states. “You have indeed in the Prophet of God a good example for those of you who look to God and the Last Day, and remember God always. (33:21)
In this verse, the Prophet of Islam is described as the best example for people. At first glance, this example appears to be available in written form—in the Quran, Hadith, and biographies of the Prophet. But the verse does not say that anyone who reads these books will automatically find in them a model to follow. Rather, it says that this example—which is the best in every respect—will be discovered only by the one who fears God, is concerned about the Afterlife, and remembers God abundantly.
Why is that so? Because the Prophet’s example as recorded in books is not a formula of mathematical certainty. For instance, if a book states that two plus two equals four, anyone reading it will understand the same thing—there is no room for error or confusion. But the life of the Prophet is a different matter. It is something that always allows for multiple interpretations. That is why, to grasp it correctly, one must be deeply serious. This seriousness is generated when a person’s mind is filled with awareness of God and fear of the Day of Judgment. Only such a person becomes truly capable of understanding and applying the Prophet’s example correctly.
As we know, the model of the Prophet is documented in the Quran, Hadith, and biographies. But it is not like a fixed equation—it is related to life itself. And life is something constantly in motion. It passes through different situations—sometimes one kind, sometimes another.
This is why, within the Prophet’s traditions, we find diverse examples. At times, he is seen patiently enduring the hostility of his enemies; at other times, he confronts them. Sometimes he is offered leadership but declines it; at other times, he establishes governance himself. Sometimes he speaks only of faith and ethics; other times, he addresses matters related to politics and public law. Sometimes he emphasizes the Afterlife as though it is everything; other times, he highlights the importance of worldly planning and strategy.
This variety and difference in the Prophet’s life makes his example something that must be interpreted. To derive guidance from it, a person must be able to distinguish between one type of situation and another. They must be able to recognize which example is appropriate when, and what wisdom lies behind each response.
This is what is known as sound interpretation. And the ability to interpret correctly arises only when a person has been made deeply serious by fear of God and concern for the Hereafter. A person lacking seriousness may take something from one context and apply it in another where it does not fit. This is the intellectual error described as placing something where it does not belong. Such a person resembles the saying: “A brick from here, a stone from there—Bhanmati built a tribe.”
Someone who lacks this deep seriousness and intense caution will remain lost in the valleys of interpretive errors. They will never be able to truly derive a model from the Prophet’s example for their own life.
Such a person may:
• Cite verses about revenge when the situation demands self-accountability.
• Talk about jihad when the situation calls for patience.
• Refer to hadiths of armed defense when the context demands the example of Hudaybiyyah.
• Call for battles like Badr and Hunayn when the task is to invite non-Muslims peacefully.
• Enthusiastically present the Prophet’s political leadership when the need is to develop one’s personal religious character.
• They open chapters on fighting when what is truly required is to spread the message of spiritual awareness and the higher purpose of life.
