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Wisdom (Al-Hikmah)
A Paradigm for Social Sunan
- A Fresh Look at Islam -
By
Faysal S. Burhan
Wisdom and Islam
Al-Hikmah or wisdom means a total insight and
having sound judgment concerning a matter or situation
through understanding cause and effect phenomena. Al-Hikmah
constitutes one of the three major teachings of Prophet
Muhammad (p). Verse 2:129 of the Qur'an, below, expresses
Prophet Muhammad's mission with the three major categories:
Al-Kitab (The knowledge of the Holy Qur'an), al-Hikmah
(the wisdom) and al-Tazkiyah (the inner-self purification).
Each category is dependent upon the other. These three
fundamental teachings combined are the foundations required
to make the character of a true Muslim.
"Our Lord! send among them
an Apostle of their own, who shall rehearse Your signs
to them and instruct them in the Holy Qur'an (al-Kitab)
and wisdom (Hikmah), and sanctify them (yuzakeehim),
for You are the Exalted in Might, the Wise."
(See our article, Purification
to learn more about Tazkiyah.)
Teaching wisdom is an integral part of the mission of
the earlier Prophets. The Qur’an speaks of Prophets
Abraham, Moses and Jesus (p) how they were sent to teach
wisdom along with their respective scriptures. For example,
God speaks of Abraham (p) saying:
"But
We had already given the family of Abraham the Scripture
and wisdom." Qur'an,
5:54.
Similarly,
God bestowed wisdom and knowledge upon Prophets Moses,
Jesus, Lot, David and Solomon (p):
"And
when he (Moses) attained his full strength and was (mentally)
mature, We bestowed upon him wisdom and knowledge."
Qur'an, 28:14.
"And
(remember O Jesus) when I taught you writing and wisdom
and the Torah and the Gospel."
Qur'an 5:110.
"And
to Lot We gave wisdom and knowledge." Qur'an,
21:74.
"And to each (of them:
David and Solomon) We gave wisdom and knowledge."
Qur'an, 21:79.
Sound judgments and placing things where they belong
are actions not bound by place or time. Prophet Muhammad
encouraged the believers to use wisdom in their approaches
to the fullest extent, he said:
"Wisdom is like a precious
commodity that is lost. A believer must always be in
search of it. Wherever he finds it, he must act upon
what it dictates." Al-Termithi,
Majma'a Al-Fawa'd wa A'athab Al-Mawarid, volume 1, page
38.
The
above Islamic principles establish that al-Hikmah constitutes
a major part of the Muslim’s belief. Indeed, to
understand and practice al-Hikmah is to understand much
of the essence and practices of Islam. To substantiate
this claim, the definition of al-Hikmah and its faculties
must be carefully examined first.
Definitions
of Al-Hikmah:
Some scholars like Imam Shafi'i interpret the word 'al-Hikmah'
in verse 2:129 above as the Tradition or Sunnah of Prophet
Muhammad (p). Other scholars, such as the great Muslim
scholar Ibn al-Qay'im al-Jawziyah in his book, Madarij
al-Salikeen, defined 'al-Hikmah' scientifically and
practically as follows:
Scientific
Definition:
"Knowing and understanding
the genuine nature of matters; the knowledge of relating
results (effects) to causes as relevant to the physical
composition and function of the matter, and with respect
to Allah's natural law (qadarun) and revealed law (shar'an)."
Practical
Definition:
"Doing what is required in
the right manner, at the right time, and in the right
place."
The
definitions above explain al-Hikmah’s distinct
dynamic faculty, which adapt easily to the ever changing
condition of people and their worlds. Al-Hikma’s
faculties of approach can be used to manage any matter,
at any time, in any place and under any circumstance.
Al-Hikmah
and Islamic Jurisprudence
One
of the fields where ah-Hikmah can facilitate Muslims
affairs is in the area of Jurisprudence. For Muslims
jurisprudence is drawn from the Holy Qur’an and
the Sunnah (Traditions) of the Prophet Muhammad (p).
The Holy Qur'an provides supreme guidance for Muslims.
Some of the guidance is specific while others serve
as guidelines. The Sunnah expresses many of the Qur’anic
injunctions in a more explicit and detailed form. However,
not every detail of life could possibly be addressed
in the Qur’an, the Sunnah or the books of law.
For this reason, al-Hikmah fundament, with its elastic
nature, can be adapted to fulfill the need for unknown
religious verdicts. This can be done by satisfying al-Hikma’s
two conditions of knowing the matter’s natural
composition (qadaran) and revealed rules (shar’an).
This
theory works in two steps: Step 1, obtain full knowledge
of the matter or situation to be addressed. This is
to satisfy the physical and natural issues surrounding
the condition of the matter, qadarun. Step 2. Consider
the Islamic grand rule, "harm shall not be caused
or inflected on oneself or on others," 'la dharara
wa la dherar.' After the information has been collected
for step1, the unknown religious verdict can be reached
by realizing whether or not the matter of step one is
harmful to anyone in particular or the people at large.
Let us test the method by finding out whether or not
the consumption of cocaine is allowed in Islam, since
cocaine was not in use during the time of the Prophet.
Toxicants, including cocaine, are chemicals or natural
substances known to adversely affect the normal function
of the brain. Obtaining this information about cocaine
satisfies step one above. In the light of the grand
rule of step two, “Harm shall not be caused or
inflected on oneself or on others," it is given
that cocaine impairs the normal function of the brain
and renders it harm. The verdict therefore is: a Muslim
cannot consume cocaine. Otherwise he or she violates
the Islamic grand rule of step two.
When
any issue or matter encountered in life is subjected
to this simple approach, the resulting action will always
be within the boundaries of the Islamic Law or Shari'ah.
Al-Hikmah
and Management
Making actions based on al-Hikmah is fulfilling much
of the inter-dimension of Islam. Al-Hikmah dictates
that a true Muslim is a person who manages his or her
work with reason and rationality. He or she must thoroughly,
precisely and earnestly study and evaluate each circumstance
or situation on a matter, and then apply what is appropriate
at the right time, in the right place, and in the right
manner. Actions based on this approach can hardly fail.
Prophet Muhammad (p) is the Muslim’s example and
model; the following sections are cases showing his
wise approaches and management of his affairs.
Wisdom
(Al-Hikmah) in the Actions of Prophet Muhammad (p)
In
analyzing Prophet Muhammad's management of his affairs,
one readily finds that all of his actions were based
on wise decisions and approaches. This fact is illustrated
in his relations with his family, friends as well as
foes and throughout his da'wah. This article is not
designed to examine every action of the Prophet to prove
its point, but a review of few examples will give us
a good grasp about the Prophet's exemplary approach.
The author selected and grouped some of the Prophet’s
approaches in these categories: flexibility in approach,
addressing people, selection of personnel and al-Hikmah
practice in rituals.
Flexibility
in Approach
Prophet Muhammad (p) teaches that rationality and flexibility
are integral parts of Islam. He demonstrated this belief
in many ways. Consider for example the Prophet's story
upon returning from al-Ta'iff back to Mecca during the
9th year of his prophethood.
After
leaving Mecca to deliver his message in the city of
al-Ta'iff, 150 Kilometers south of Mecca, Prophet Muhammad
was turned down by the leaders of the city and had to
return to Mecca, heartbroken. However, per Arabia's
customs he could not re-enter Mecca without the protection
of a respected tribal leader, otherwise his life would
be in danger. The Prophet, therefore, sent his servant
Zayd bin Harithah to seek tribal leaders for their protection.
Al-Mu'ti Ibn 'Addi, a respected leader, but Idolater,
accepted Muhammad's request for protection. As was the
tradition, al-Mu'ti Ibn 'Addi called on his strong sons
to take the Prophet into Mecca and to circle al-Ka'bah
seven times announcing to Quraysh their protection of
Muhammad.
For the following three years and until the Prophet
migrated to Medina, he was under the protection of al-Mu'ti
Ibn 'Addi. During this period the Prophet's approach
in reaching-out (da'wah) and in managing his affairs
with Quraysh was different from his earlier approach.
This time, he did not speak low of the idols as much;
neither did he introduce himself to the people of Quraysh
in the way and frequency he used to. Instead, he concentrated
his da'wah work on the people who visited Mecca, especially
during the season of pilgrimage. The Prophet's newer
course of action was very much driven by his recent
visit to al-Ta'iff, which made him more vulnerable to
be killed by Quraysh and forced him to be under the
protection of an Idolater.
This modified approach of the Prophet
did not mean that he approved of the idols or that he
was pleased with Quraysh as it was. It simply meant
that one must maintain flexibility and rationality.
Also, God created more than one strict way to deal with
a problem. Although the Prophet’s new approach
showed softness towards Quraysh, but in reality it served
a far more significant and pressing issue--the Prophet's
own safety, for which Islam's survival was dependent
on. Moreover, the Prophet gave more attention to the
people outside the city for da’wa; and as we know,
Islam grew in Yathrib rapidly after the Prophet contacted
some of its people.
The
safety of the Prophet and the continuity of da’wa
are far more important than acting on what might be
considered tangential matters and less pressing issues,
which can be addressed at a later time. In fact, this
was exactly what had happened. A few years later, Quraysh,
in its entirety, embraced Islam and the idols were destroyed
as ten thousand Muslims peacefully opened the city of
Mecca. In contrast to stiffness, flexibility in approach
may indeed go well beyond its intended function.
Addressing
People
On the issue of addressing people, there are literally
hundreds of examples that illustrate how Prophet Muhammad
(p) foresightedly conveyed the right information, managed
affairs and used al-Hikmah faculties in governing the
processes. Here are a few examples:
a-
Muhammad's Journey and Quraysh
The first example took place after the return of the
Prophet from his journey to Jerusalem, where he also
ascended to the Heavens, known as “Isra' and Mi'raj.”
In Jerusalem he led the previous prophets of God in
a prayer at the Aqsa Mosque, and then he ascended to
the heavens. In the Heavens he was in the presence of
God and there he received the obligation of the Muslim
five daily prayers.
Historians of the biography of the Prophet reported
that after his miraculous journey to Jerusalem and ascension
to the Heavens, the Prophet did not tell Quraysh the
full story of his journey. Instead, he related to them
the journey to Jerusalem only. Only to his companions
did he speak the entire story of his journey to Jerusalem
and the ascension to the Heavens.
The
Prophet illustrated al-Hikmah's criterion of understanding
the genuine issue of the matter and the near and far
dimensions of its causes and effects. Quraysh was amused
at hearing the Prophet's story of his journey to Jerusalem,
even though he told them of several specifics of the
route to Jerusalem, about Jerusalem itself and about
their own caravan coming from Jerusalem and the exact
timing of its arrival to Mecca. However, when they witnessed
the caravan’s arrival at the time that the Prophet
spoke of, they accused him of being a magician. Nevertheless,
the Prophet's wise action in refraining from telling
Quraysh the story of his ascension to heaven, at that
time, eliminated unnecessary discourse with them, which
would surely further hinder his purpose of advancing
his mission.
Furthermore, his meeting with the prophets in heavens,
the various news of his ascension to the Heavens and
the obligation of the five daily prayers he received
can be of no value to the Idolaters. The wisdom dictates
that when a particular information does not fit the
time and place nor serve the purpose, that information
should not be addressed. This faculty of al-Hikmah in
today’s world is a science called Reliability
or the study of how reliable an act or a design is.
b- Hudaybiyah
Peace Treaty Negotiation
The second example took place prior to the negotiations
that led to the Hudaybiyah peace treaty between the
Muslims and Quraysh. For many years the Prophet had
been seizing opportunities to introduce his message
to people, and for many years Quraysh had been working
to spoil out his chances and work. During the fifth
year after his migration to Medina, the Prophet intended
to visit Mecca to perform the Lesser Pilgrimage, Umrah,
and to give the Muslims a chance to practice their faith
and to show the Meccans Islam’s high qualities.
The
Muslims set out for their journey to Mecca, all dressed
uniformly in white clothes, and brought with them the
sacrifices to be slaughtered at the Ka' bah. Quraysh,
however, refused to allow them to enter the city. The
Muslims camped at a place called Hudaybiyah at the outer
skirt of Mecca and negotiated with Quraysh a peace treaty
that called, among other things, for no Umrah that year,
and instead return the following year to perform it.
During the initial course that led to this treaty, Quraysh
sent five different messengers to the Prophet to convey
their objection to his visit. In return, the Prophet
conveyed to these massagers his clear intent for visiting
the Ka' bah.
When
the first three messengers did not change Quraysh's
position in denying the Muslims' right to pilgrimage,
the Prophet started modifying his approach and improving
the mechanisms in conveying his intent. Prior to the
arrival of each of the following messenger, the Prophet
set up a reception stage to suite the character and
personality of the messenger, so as to increase the
effect in persuading Quraysh to let the Muslims complete
their Umra.
Al-Hulath
bin Alqamah was the next messenger. He was the Abyssinian
leader in Mecca. Many Abyssinians used to come to Mecca
for the purpose of serving God and Ka'bah. Abyssinians
had made an agreement with Quraysh to be their alliance,
in return, Quraysh allow them to be the attendees of
the pilgrims.
When the Prophet learned that al-Hulath bin Alqamah
was the messenger to be sent to him, he said: "He
is from the people who praise God," and he asked
his companions to graze their animals of sacrifice at
a near distance from him. When al-Hulath observed the
Muslims dressed in the pilgrim white clothes and the
animals to be sacrificed grazing by them, he was not
only convinced of the pure Muslims' intent for pilgrimage,
but felt that Quraysh breached the agreement between
them by refusing pilgrim's entry into Mecca. He, therefore,
returned to Quraysh without even meeting with the Prophet.
He addressed Quraysh saying:
"O
people of Quraysh, by God our alliance with you was
not based on preventing people from making pilgrimage.
How could you prevent people from entering the House
of God? By the One whom Hulath's soul in His hand you
are to allow Muhammad to do what he has come for, or
I will call upon all Ethiopians to rebel against you
and break our alliance." Quraysh replied:
"Be patient, we will resolve
this matter with Muhammad in a manner that would please
all of us."
The improvements in the reception of al-Hulath seemed
to work well. However, Quraysh was still dissatisfied
and sent another messenger; this one was Urwah ibn Masoud
al-Thaqafi, a leader of Thaqeef in the city of al-Ta'iff.
Urwah was treated by his people much like a king by
his entourage. Urwah's reception stage took on a different
face, and was attended by several of the Prophet's companions,
including Mugheerah ibn Shu'bah, the cousin of Urwah.
Some of the companions were acting as guards while others
were setting around the Prophet as counselors.
During
the course of negotiation, Urwah attempted to physically
grasp and shake the Prophet's beard as a sign of intimidation.
Upon this, Mugheerah intercepted his hand and said:
"Stop your hand from reaching the face of the Prophet
or you will have no hand." Then Urwah asked the
Prophet who was this man talking to him in such manner?
The Prophet replied: "He is your cousin, Mugheerah
ibn Shu'bah.” Urwah was astonished to learn that
one of his own relatives was so unfaithful to him, but
yet treats Muhammad with such respect. In a similar
manner, other Muslims displayed their deep love, loyalty
and respect to the Prophet. During the time for prayer,
some of the Prophet's companions used the same water
that he used for ablution on them as a sign of love
and as blessing.
The
Muslims changed Urwah’s impression as a result
of their staging as can be seen from his address to
Quraysh:
"Oh
leaders of Quraysh: I visited Caesar in his castle and
Hercules in his kingdom and Negus and his people, but,
by God I have never seen a king among his people loved
as much as Muhammad amongst his companions. By God they
will not allow an atom of harm to reach him. I see that
you reconsider your position with Muhammad."
Al-Hulath and Urwah were more instrumental
in conveying the message of the Prophet to Quraysh than
the previous messengers. The attitudes of Quraysh were
changed towards the Muslims. These changes were the
primers to the peaceful treaty of Hudaybiyah that took
place in the following few days. The Prophet was successful—he
spoke the language that his people understood, and placed
things where they belong. This was not all, the Prophet
has indeed shown other valuable criteria like:
-
Rationality and flexibility.
- Work on issues directly relevant to the problem.
- Consider fine details, specifics, not vague approaches.
- Creativity; invent, improve and fix the method of
work.
- Efficiency; use available means effectively, even
when they seem minute or insignificant.
- Prayers and supplications are not substitute for genuine
actions and earned labor.
Personnel
Selection and Management
The possibility of success in managing a particular
task goes up if people for the task are properly chosen.
The Prophet's criteria in selecting a person to manage
a task, plan for a mission, or make a decision, was
primarily based on taking the options that would make
the possibility of task failure remote. The Prophet’s
instructions to Ali ibn Abi Talib as he was leaving
to Yemen for da'wah, was: "Be positive and full
of courage; be not negative and full of discourage;
make things easy and simple, not complicated and difficult.”
This golden rule is indeed in harmony with the basic
nature of people, and this was the beginning of Ali’s
road to success. As an example of the Prophet selection
of people, let us examine his selection of ambassadors
to the leaders of the nations within and surrounding
Arabia. A partial list of these ambassadors follows.
Abdullah
al-Sahmi ambassador to Cyrus, King of Persia.
Duhiyah al-Kalbi ambassador to King Heraclius of Byzantine
Empire.
Amr al-Haddrami to King Negus of Abyssinia.
Ala' al-Hadhrami ambassador to Munther ibn Sawa the
ruler of Bahrain.
Amr ibn al-'as ambassador to Jeefer al-Jandali King
of Oman.
Hatib Ibn Abi Balta'ah ambassador to al-Mukawkis the
leader of the Christian Copt of Egypt.
Close
examination of the characters of these ambassadors reveals
that these individuals were eloquent in speech and fit
for diplomacy. These traits are essential criteria in
our modern world. Furthermore, the selection of these
individuals by the Prophet were not only based on the
above two criteria, but there were other factors which
were as important to the success of their mission. Let
us examine some of these factors that the Prophet considered.
Duhiyah
al-Kalbi was the ambassador to King Hercules of Rome.
He was tall and handsome individual, who would have
more appeal to Europeans. It was said that Angel Gabriel
used to come to Prophet Muhammad in a human form that
resembled Duhiyah al-Kalbi. Thus, the Prophet's choice
of al-Kalbi appears to be also a choice of relevant
physical appearance.
Historians
noted that King Hercules received Duhiyah and the Prophet’s
letter well. He carried out a long conversation with
Duhiyah and asked him many questions about the character
and the description of the Prophet and his teachings.
He then told Duhiyah: "If
what you said is true, this Prophet will own the place
where I stand."
Later on, Hercules called the people close to him for
a meeting to announce his acceptance of the call of
the Prophet, but during the meeting and when he realized
that his people did not approve of his proposal, he
told them that he was only testing them. See
Habash, Muhammad, Sirat Rasouliallah, Page 230.
The
next story is the Prophet's choices in selecting the
ambassador to King Negus of Abyssinia. For this position,
the Prophet selected Amr al-Haddrami, who was not a
handsome person, but rather an old friend of King Negus.
Amr al-Haddrami was not a well known figure amongst
the companions of the Prophet, but his background and
friendship with King Negus reveals the Prophet's wisdom
in choosing him. History tells us that when King Negus'
father died, Negus was young, his uncles took over the
kingdom and the young Negus escaped the country into
Arabia. In Arabia, he worked as a Sheppard for the tribe
of al-Haddrami at the wells of Badr. There, Amr al-
Haddrami and Negus built their good friendship.
The
deep effect of their friendship became apparent in the
choice of words that Amr used when he met with King
Negus. Amr's choice of words was his usage of the old
name of the King, Asmahah as it was in the old days.
Here is a run down of Amr's frank address to the king:
"O Asmahah, I will talk, you are to listen; you
are in kindness to us as if you were one from amongst
us; our trust in you is the same as your trust in your
own self; our strong conviction of you is because of
your own good character…" See Habash,
Muhammad, Sirat Rasouliallah, Page 233.
If
this example of the selection of ambassadors reveals
anything, it reveals the level of the Prophet’s
thoughtful nature and the depth of study he had conducted
on the candidates before he selected them. We must realize
that the Prophet's success did not become real just
because he was merely a Prophet, but in addition to
that he earned work to achieve success.
Al-Hikmah
Practice in Rituals
As a sign of the magnitude of the importance of al-Hikmah,
Allah made its effect to be an integral part of worship.
This fact is realized in the formal Prayer (Salat) and
in the rituals of Umra.
a) Reading
Silently in the Formal Prayer (Salat) is a Practice
of al-Hikmah
During the rise of Islam, Prophet Muhammad and his companions
faced severe hardship and execution by the leaders of
Quraysh. To minimize Quraysh's hostility against Muslims,
the Prophet made few changes to his approach in da'wah.
He asked his companions not to openly proclaim their
faith among Quraysh, and during the course of the day,
he asked of them to conduct their daytime prayers silently
instead of loudly, so as to reduce hostility with Quraysh.
On the other hand, the evening and early morning prayers
were kept as they were, loud.
These prayers were mainly performed in privacy or at
home where hostility was less and unlikely.
As a sign of the significance of this step in reducing
hostility, this circumstantial act for silencing the
daytime prayers has became a permanent part of Muslim's
noon and afternoon salat. This simple, but important
action is a solid proof of the usage of al-Hikmah for
profiting Islam and da’wa. Each Muslim must have
the vision of the ultimate goal of Islam, not be side
tracked with tangential issue, he or she must utilize
all possible means to serve their faith. Furthermore,
silencing the daytime prayers proves Islam's policy
in pursuing peace and preventing violence. (For more
on this topic, please see the article, "Islam::
Legacy of Peace".)
b) Jogging
in Umrah Ritual: Practice of al-Hikmah
An essential part of the Umrah (Lesser Pilgrimage) rituals
is the circling around the Ka’bah seven times
at the beginning and end of Umrah. This circulation
is known as Tawaf. While circling the Ka’abah,
Muslims are required to dress in white cloths with their
right shoulder exposed and to jog at a certain section
of the round known at on of the corners of the ka’bah,
known as al-Ruken al-Yamani. This dressing style and
jogging came about as a result of practicing al-Hikma
by the Prophet.
Since the rise of Islam, especially after the migration
of Muslims to Medina, Quraysh leaders worked hard to
prevent their people from contacting the Muslims and
embracing Islam. On the other hand, the Prophet was
seizing every peaceful opportunity to introduce his
faith to the people.
During the sixth year of Hijra, and as a result of Quraysh’s
refusal to allow the Muslims to enter Mecca to perform
the Lesser Pilgrimage, the Prophet signed a treaty with
Quraysh known as the treaty of Hudaybiyah that insured
the Muslims the ability to conduct the Lesser Pilgrimage
in the following year. There, the Prophet and the Muslims
would be able to fulfill their duties and indirectly
introduce their faith to the people of Mecca during
Umrah.
When Umrah time approached in the following year, Quraysh
leaders spread a false propaganda in Mecca that the
Muslims were plagued by the Yathrib Fever. They asked
their people to avoid the Muslims and to leave Mecca
for three days while the Muslims conduct their Umrah.
Quraysh's plan of isolating their people from the Muslims
however, was not very effective. Many people stayed
in the city and watched the Muslims and their own relatives
perform the rituals.
The
Prophet along with 1400 Muslims were uniformly dressed
in sporty white clothes. The Prophet instructed his
people to dress the white cloths around their upper
left side while their upper right side and shoulder
were exposed to rebuke Quraysh’s propaganda that
Muslims are weak and have the Yathrib Fever.
Furthermore, before they started, the Prophet (p) said:
"God will give mercy to the
one who will show them (Quraysh) strength."
The
Muslims took on in a steady motion, collectively chanting
a rhythmic song: Here we are for Your service oh God,
Who has no partners, here we are to praise You oh God."
During
the circulation and when the Muslims faced the crowd
of Quraysh watching them, the Prophet jogged instead
of the usual walk, showing Quraysh Muslims’ healthy
condition and high spirit, even if it means a change
in the form of the ritual. The Muslims completed seven
rounds in the direction of the sun's orbit. They were
symbolically in tune with the motion of the cosmos--taking
the right direction walking one part and jogging another.
What
is special for us in this story is that the Prophet
(p) used the act of worship to serve the purpose of
Islam, even if the act of worship had to be modified
in the process. This is a significant point that Muslims
must realize, and be not stiff and side tracked.
The far foresight of the Prophet in this example is
to always act to further the growth of Islam, and that
profiting Islam and da’wah is higher in the sight
of Gad than the functional form of the prayer. This
Prophetic vision should be the vision that every Muslim.
This
is not a call for people to modify prayers. In fact,
no Muslim should modify their prescribed worship acts,
however there are many issues around Muslims life where
he or she can change there rank of priority, modify
things if needs to be to profit da’awh and Islam.
As
a result of the Prophet’s actions during Umrah
he attracted many of Quraysh's youth to Islam and to
paved the road for more of Quraysh and their leaders
to accept Islam.
Other Hikmah Social Sunan
The
well-being of a community or a nation has its respect
place in the Islamic tradition. Shaping and improving
believers communities and organizations reflect improvement
on all members of the community. The Prophetic Tradition
outlined for this communal purpose carry greater weight
over other individual or personal type traditions, such
as the non-obligatory. For example, if one has a rightful
duty to one's family or community, one must not dwell
on one's personal, non-obligatory duties, while failing
to meet the obligations due to the family or community.
Islam teaches that one must not profit at the expense
of harming others. Furthermore, failure of the group
effects directly or indirectly all members of this group.
Therefore, these Prophetic Tradition must be given their
due place and priority with respect to the personal
Traditions
1- Preparing for One's Mission
in Life (the Sunnah of Qualification)
The Sunnah of Qualification for appointment is a social,
but less common practiced sunnah, while its re-establishment
in society is an essential beginning step to societal
reform. Muslims in today's world are taught that washing
their hands and face is sunnah, but Muslims are not
taught that the four to five years of the Prophet's
frequent visits to the cave of Hiraa' for meditation
and contemplation, prior to his receiving the first
Revelation, were a period of preparation is also a sunnah.
The appointment of Muhammad (p) to his role of Prophecy
to deliver the message of Islam was approaching. Muhammad
(p) had to be qualified and conditioned to receive the
Words of Allah. He had to be able to withstand spiritually
and mentally the coming of the Revelation. He must be
extremely close to Allah in his soul, heart, and mind.
This closeness required much meditation and contemplation;
hence the cave of Hiraa' and its school of contemplation.
Our
substitution for the cave of Hiraa' is the establishment
of regular training in thikruallah and the practice
of contemplation. Similarly, in Surah al-Muzzammil (73)
we see that Allah the Almighty, had enjoined upon the
Prophet (p) long night prayers. The purpose for that,
Allah revealed, was the upcoming revelation of a heavy
and weighty Message. Let us read and learn from these
Qur'anic verses:
"Oh you in garments enfolded!
Stand (to prayer) by night, but not all night, half
of it or a little less, or a little more; and recite
the Qur'an in slow, measured rhythmic tones. Soon We
shall send down to you a weighty Message. Truly the
rising by night (in prayers) is most potent for governing
(the soul), and most suitable for (framing) the word
(of prayer and praise)."
It is very clear from these first revealed verses, that
the Prophet (p) was asked to do heavy training in night
prayers to prepare him facing hard tasks such as receiving
and delivering the message: "Soon We shall send
down to you a weighty Message," verse 5 above.
This sunnah of qualification and preparation of people
for a particular task is forgotten by the majority of
Muslims today. It is self-evident today across the Muslim
world that people are appointed to positions for which
they are not qualified.
From as high as leaders of countries and communities
down to drivers of automobiles, lack of qualification
for jobs or appointments is evident. It is no wonder
we are failing. Why is so much importance given to the
physical sunnah like ablution, about which many spend
time and energy arguing and fighting about its correct
performance, while the sunnah of qualification, which
leads to triumph and safety, is not practiced or even
considered? Why is one sunnah picked and one dropped?
Taking the sunnah of Qualification from a different
perspective, we observe that a true Muslim must not
hold a position for which he or she is not qualified.
The Prophet (p) warns against appointing people to where
they should not be, saying:
"Whoever
appoints a person over a group of people, while among
that group there is another person who is more acceptable
to Allah than the appointed one, indeed, has betrayed
the trust of Allah and His Messenger and the believers."
2- Building
Common Ground
Another political and social but less known and practiced
sunnah of the Prophet (p) is the Sunnah of building
common ground, and changing enemies into friends. Prophet
Muhammad's wisdom in dealing with his opponents is based
on achieving fruitful results and correcting what is
in the hearts of his opponents. He did this peacefully,
not as a result of battles and bloodshed.
Prophet Muhammad (p) married his worst enemy's daughter,
the widowed Ummu Habeebah daughter of Abu Sufian, in
order to demolish and diminish her father's animosity
to Islam. What is important to know here is that Ummu
Habeebah was in Ethiopia at the time of her husband's
death, while Muhammad (p) was in Medina, in the Arabian
peninsula, about one thousand miles away. Ummu Habeebah
and her husband, Abdullah ibn Jahsh, had earlier emigrated
to Ethiopia to escape the torture of the Quraysh, the
tribes that ruled Mecca at that time. After her husband's
death, Muhammad (p) sent a messenger to Ethiopia carrying
his request to marry her. Why would a man marry a widow
residing one thousand miles away from him? Were there
not enough women in Arabia or in the city of Medina?
The answer to this is better put from the mouth of his
enemy, her father Abu Sufian, who said: "The healthy
strong (male) camel is not to be prevented from mating
with the she camel." This language is nowhere near
his earlier position that, "Muhammad must be killed."
Muhammad's (p) wisdom is that he employed the highly
respected, social blood-tie resulting from marriage
that is still in existence in the Arab culture today
to improve his relationship with one of his worst enemy.
Any time a person marries from a clan outside of his
own, he becomes honored and protected by the entire
tribe of the bride.
Later, when the Muslims entered Mecca without bloodshed,
the Prophet announced: "Any
one enters the house of Abu Sufian is safe."
In taking this approach, the Prophet was in effect acknowledging
the stature of the leaders of Mecca and that Muslims
were not to abuse the social and family structure of
people. As a result of the wise and compassionate work
of the Prophet toward Abu Sufian, he embraced Islam.
In a different matter, and before the coming of Islam,
Ibn al-'Atheer, in his book Al-Kamil fi al-Tareekh,
reported that several Arabian tribes, amongst them the
tribe of Bani Hashim (the Prophet's family tribe), met
and formed Hilf al- Fudhool, the Alliance of Virtue,
to help the oppressed and remove injustice in and around
Mecca. After Islam, the Prophet (p) clearly spoke about
Hilf al-Fudhool and said:
"I had witnessed (before Islam),
along with my uncles, a meeting of the Alliance (of
Fudhool) in the house of Abdullah bin Jud'an, whom I
loved more than the most precious thing, and if I were
to be called to join it in Islam, I would join."
If things in common are not available to improve
relations, the sunnah of Muhammad (p) demonstrates that
we should create social common bonds in order to build
upon as yet non-existent relationships.
3- Accepting
Humiliation for Avoiding Catastrophes
Beyond the Sunnah building common grounds with other
communities, there are other Sunan that are instrumental
for preventing crises. One of those sunan is accepting
humiliation so as to avoid war and collision. Perpetrators
of evil often use superficial and false statements,
accusations, and intimidation to bring about their evil
acts of war and destruction. In contrast, deep insight,
with proper calculations and consideration, with focus
on the long term victory, not just the present conflict
is the sunnah of the Prophet (p).
Prior to the peace treaty of Hudaybiyah between Muhammad
(p) and Quraysh, Prophet Muhammad (p) patiently took
and swallowed all intimidation and harassment. Prior
to and during the negotiation of the Hudaybiyah Treaty,
the Prophet (p) and his companions were intimidated
and attacked. Muslim negotiators were imprisoned and
harassed. This agreement would have ceased to exist
if the Prophet (p) had responded to the intimidation
his enemies engineered for him. Instead, the Prophet
(p) practiced humility for the well-being and good of
all. The Treaty of Hudaybiyah marks the highest achievement
of victory for Muslims. In fact, historians report that
the Surah, al-Fat-h, "The Victory," was revealed
after this treaty, giving divine endorsement to this
successful step.
Subsequent to the treaty, many Quraysh leaders embraced
Islam, including Khalid ibn al-Walid, who later was
Islam's most successful military leader, who succeeded
in liberating Greater Syria from the Roman Empire. Amr
ibn al-'As, who liberated and ruled Egypt was another
one of Quraysh leaders who accepted Islam after this
treaty.
If the closely related Sunnah of Absorbing Intimidation
and the deep insight of the affairs of Muslims had been
considered prior to the United States' attack on Iraq
in 1990, a whole nation of Muslims and all the industry
and technology in Iraq could have been saved from devastation.
When will the Muslims learn? How could they not see
such precious sunnah shining and emitting wisdom, like
the sun in the middle of the day, emitting light? Wise
political and social sunan of Prophet Muhammad (p) and
all other Prophets are set before our eyes in the Holy
Qur'an in its history of nations.
4- The
Sunnah of Prevention of War, Catastrophes, and Bloodshed
Prevention of violence, wars and bloodshed is engrained
in the fabric of Islam. The Prophet (p) sent Abdullah
ibn Unais after Sufian al-Huthaly, who was building
up to wage war against the Muslims in Medina. When the
Prophet (p) learned of his preparations, he sent Abdullah
Ibn Unais after him. When Ibn Unais found Sufian al-Huthaly,
he pretended to be a man of the tribe of Khuza'ah joining
him to attack the Prophet (p). After dark, Abdullah
ibn Unais killed Sufian al-Huthaly and returned to the
Prophet (p). As a result of this action, the process
of building the army was stopped and no war was initiated.
By this course, many human lives were saved and the
fire that was going to turn into a major war was extinguished
at its inception, before it flared out of control.
There is more wisdom in this action of the Prophet (p)
than simply avoiding a major war. This action destroyed
the danger from its point of control and strength. When
the snake's head is knocked off, the danger from the
rest of its body vanishes. Many more political, military,
and social sunan will surface when the life of the Prophet
(p) is studied and analyzed in greater depth. These
sunan must be practiced before the ummah of Islam will
see the light. Why is it that most of our emphasis is
on the sunan of simple mechanics and details of bodily
actions, instead of on the purpose intended by that
mechanical function which is by far the more important?
See our article: "Islam:
Legacy of Peace."
Merely listing the events and the mechanics of the life
of the Prophet Muhammad (p) does not do credit to his
great achievements. Instead, the wisdom, social theories,
and essence of his actions that shows the inter-dimensions
of Islam must be considered and studied. When the events
and actions of the Prophet (p) are studied and analyzed
for their moral, social, and political values, as well
as their role in increasing prosperity, many advantages
to the Muslim's life affairs will be at hand.
5-
Reliability and Dependability
Unreliable or half-done work is not trait
of a believer. The Prophet (p) clearly outlined a prudent
Tradition revealing the principles of reliability and
dependability. After his migration to the city of Medina,
the Prophet (p) built the first Mosque. A portion of
the ground where he built the Mosque was public, and
a portion was a cemetery, and a third portion belonged
to the family of Najjar, a family new to Islam. The
Prophet (p) asked the family what they wanted for their
land, saying: "How much would you want for your
garden?" They replied:" We accept no money
for it. We look for rewards from Allah for its price."
The Prophet (p), however, negotiated a price for it
with them and called upon his companion Abu Bakr to
pay them 10 dinars.
This Prophetic Tradition illustrates that the Prophet
(p) was hesitant to get land, even for free, from a
family that only recently had embraced Islam. Actions
of this level perhaps require a more developed faith.
Giving free land to the Prophet (p) might be misinterpreted.
For example, some members of the family or tribe might
be unhappy about the loss of the land. Another possibility,
which would bring damage to Islam, is that the hypocrites
might take the news and say the Prophet is playing on
the minds of his followers and stealing their land.
Yet, a third possibility is that the people who give
the land may have claim to a portion of the treasury
of the Islamic state, since they have a share in the
Mosque of the Prophet. The study of how reliable an
action or a person is must precede any decision-making.
6-
The Prophetic Tradition of Prioritization
All judgments must be weighed, with consideration
given to all possibilities surrounding a matter. Setting
out priorities is another Prophetic Tradition among
the lost and forgotten Prophetic Traditions. An example
of this is that on their way to the Battle of Uhud a
group of hypocrites left the Prophet (p) and his men
and returned home.
This group initially wanted to stay in the City of Medina
to meet the Quraish Army, which came to avenge their
dead in the Battle of Badr a year earlier. The hypocritical
disobedience and withdrawal from the Muslim army created
a split among the Muslims. While this was taking place,
the guidance of Allah came with a new revelation outlining
an important social Prophetic Tradition: the Tradition
of prioritization of affairs based on their relative
importance. Let us read and ponder the next Ayah:
"Why should you be
divided into two parties about the hypocrites? Yet,
Allah has upset them for their (evil deeds)."
This Ayah shows that there is a social
sunnah that tells us to consider and prioritize our
affairs in terms of importance. What was important for
the believers then was victory in the battle in which
they were about to engage. Furthermore, in critical
times such as this, believers must be cohesive and united.
Nothing must be allowed to hamper the march or lower
the morale of the soldiers. The believers must not discuss
the defection of the hypocrites; this matter can be
discussed later. They must not be distracted, but must
concentrate on the battle ahead of them, which has a
higher priority at this moment.
7-
The Sunnah of Quality Versus Quantity
In another Islamic social Prophetic Tradition --the
consideration of quality as related to quantity--Allah
says:
"But those who were
convinced that they must meet Allah, said: "How
often, by Allah's will, has a small force vanquished
a big one? Allah is with those who steadfastly persevere."
This Ayah speaks about a small group
of believers of the People of the Book who attained
victory over an enemy of a greater number and force.
After their victory, they realized that Allah granted
them this victory for their strong faith in Him and
for their perseverance. Thus a believer must seek to
achieve quality, not quantity, and bring about success
through perseverance and thorough, hard work, not through
irresponsible and sloppy actions. The mass-production
of improperly manufactured commodities will bring less
consumer satisfaction than the production of fewer commodities
of exceptional quality. Consider what Allah says in
Surah al Anfal:
"If there are twenty
amongst you, patient and persevering, they will vanquish
two hundred, if a hundred, they will vanquish a thousand."
It is clear from this Ayah that people
are evaluated by virtue of quality not quantity and
that believers must strive to improve their faith, education,
economic, industrial, and technological systems before
they can measure high on the scale of evaluation.
8-
The Sunnah of Punctuality and Keeping Promises
Many programs and projects fail due to broken promises
and lack of punctuality. Therefore, often programs established
by young communities turn into disappointments. Inconsistent
attendance and failure to keep promised appointments
are prime elements in the decline of these programs
or schools. Islam instituted guidelines to protect against
this illness. We read in the Holy Qur'an a description
of the believers:
"The Believers must
eventually win out, those who humble themselves in their
prayers, ... And those who are faithfully true to their
trusts and to their covenants.
Also, we note a warning from the Tradition
of the Prophet (p) about not keeping appointments. It
is reported by Bukhari and Muslim that the prophet (p)
said:
" The signs of a
hypocrite are three: if he speaks, he lies (in his speech);
if he promises, he breaks his promise; and if he is
entrusted (with something), he betrays (what he is entrusted
with)."
Keeping appointments and being punctual
is a Tradition that must be considered and continually
practiced to ensure more successful schooling as well
as other personal and community activities.
9-
The Prophetic Tradition of Consistency
Another Prophetic Tradition closely related to the Prophetic
Tradition of punctuality is the Tradition of Consistency.
Persistence, continuity and steadiness are the foundation
of many successful undertakings. Political and economic
indicators are investors' guides and green lights for
their ventures. Investment risks are high in any country
with an unstable government. In the same way, one expects
the yield or success of any institution or enterprise
with an inconsistent system of operation to be limited
and ineffective.
This Prophetic Tradition of Consistency calls for continuity
and persistence, even with small means, resources, and
efforts. The Prophet (p) illustrated this Tradition
when he said:
"The actions (undertakings)
most pleasing to Allah are those which are most continuous,
even if they are small."
The blessings derived from consistency
result in Almighty Allah's Divine Benediction and foster
success.
10-
The Sunnah of Ascertainment of News (Tabayun)
Islam calls for the ascertainment and verification of
the truthfulness of any news, especially bad news, before
we react to it. On the other hand, buhttan is to convey
bad news to others without first verifying it. This
golden rule of tabayun has many positive impacts on
society. First, it discourages those who fabricate news
(iffk) from repeating this evil act. Second, it reduces
the chance that the originator misunderstood the news.
Speaking directly to the originator will eliminate the
untrue news. Furthermore, speaking directly to the originator
may not only correct this misunderstanding but will
also put the source on the spot, in case he or she is
guilty of fabrication.
The next time around, this person will think twice before
attempting to do such a thing. On the other hand, not
facing the originator will encourage this person to
do it again, since there was no penalty for doing it
the first time. Because this rule is discounted by many
Muslims, many rips and tears appear in the fabric of
Muslim communities. Allah, in His divine wisdom, warned
us of such consequences. He said:
Oh you who believe, if a sinner comes to you with news
(especially bad news), verify it, so that you do not
harm
people in ignorance and afterwards regret what you have
done.
Why do Muslims not value and practice
this sunnah, which is so elemental for unity? This sunnah
of ascertaining the veracity of news must be consciously
practiced by every Muslim at all times.
11- The Sunnah of Reasonable and
Gradual Approach
Gradual Approach in all matters, especially Da'wa and
education is the essential Islamic ground work. Do not
expect to reach the top level floor without climbing
on the steps first. The principles of Wisdom, discussed
earlier, strictly apply in introducing and propagating
Islam to people. Allah commanded:
"Invite (all) to
the way of your Lord with hikmah (wisdom) and beautiful
preaching; and argue with them in ways that are best
and most gracious."
Wisdom dictates that certain matters
should be introduced at certain times and in an appropriate
manner. In propagating Islam for example, the person
being addressed must be addressed beautifully and selectively
at his or her level of understanding. Subjects that
may turn things negative or promote differences must
not be addressed, and subjects that are common and promote
better relations should be invited and cherished.
A true believer should always be low-key, easy, sensitive,
humble, considerate, with a heart alive in loving Allah
and His Prophet (p), and with a vision that extends
far beyond his or her immediate circle, are descriptions
of a true believer inviting people to Islam.
One can learn a great many lessons during the birth
of Islam and in the way it was introduced to the people.
For example, Islam prohibits alcohol, but Almighty Allah
did not initiate the teaching of Islam with the prohibition
of alcohol. In fact, alcohol prohibition came about
in three stages, the last of which was several years
after the migration of the Prophet (p) to Medina. The
immediate reason for the Revelation of Surah al Ma'idah,
5:90, which prohibits alcohol, was the marketing of
alcohol by two Ansar tribes.
If gradual introduction of a matter is practiced by
Allah, why are we so hasty to introduce Islam as the
religion of prohibition of alcohol and expect people
to quit drinking alcohol the minute we introduce Islam
to them? This is just an example. In a similar manner
Allah instituted modesty and fasting. Each came years
after the first call to Islam.
Islam
is a system of many aspects, each of which fits in at
a certain time and place.
Applying Islamic systems in an untimely
or inappropriate manner produces an improper Islam which
is out of balance.
As long as we pay no attention to the wise policies
of Allah, Muslims will fail in schooling and home education
as well as in the process of outreach. Believers must
not expect a child to run before he or she can walk;
neither should they expect to get to the top of the
ladder without first climbing the lowest steps.
12-
The Sunnah of Prerequisites and Maturity
Associated with the Prophetic Tradition of reasonable
and gradual approach is the tradition of Maturity. Maturity
of faith and of strategy, including military and political,
are a prerequisite to the next higher undertaking.
The history of the rise of Islam indicates that there
was no forceful retaliation by the Prophet (p) and his
companions during the first twelve years of the Makkan
period. This policy was vindicated despite all the attacks,
tortures, and social and economic boycotts that the
Muslims suffered. What could we draw from this? Could
this policy imply that forceful encounters with a strong
enemy at this early stage pose a measurable risk to
the health of the new and few Muslims? Could this policy
imply that maturity of an establishment is a prerequisite
for it to yield what is expected of it? Undoubtedly,
both of these conclusions are correct.
It appears that the twelve years in Makkah were a period
of building faith and of training, the period of ground
work and discipline education (tarbiyah). This type
of concentrated faith-build up is a prerequisite to
all obligations and to many establishment of Islam.
Let us look at Surah al Muzzammil, which teaches intensive
training as a must. After the first Revelation, and
for the first year from the birth of Islam, Allah, the
Almighty commanded Prophet Muhammad (p) to stay up praying
during the night. Upon this order the Prophet (p) and
some of his companions were constantly and intensively
offering night prayers, until Allah, with another revelation,
lifted this order and made it no longer mandatory. Saa'd
ibn Hisham said:
"I asked 'A'isha
(the wife of the Prophet) to tell me about the Prophet's
night prayers. She said, "Did you not read the
Surah of alMuzzammil?" I said, "Yes."
She said, "Truly, Allah obliged the Messenger of
Allah and his companions (to rise up, at night, in prayer),
for twelve months, until their feet were swollen. After
the twelve months, Allah relaxed this commandment in
a revelation that is at the end of the Surah."
Let us now read and examine
some of the Ayahs of this Surah to establish the purpose
of the intensity of night prayer.
"Oh you folded in garments! Stand (to prayer) by
night, but not all night, half of it or a little less,
or a little more; and recite the Qur'an in slow, measured,
rhythmic tones. Soon We shall send down to you a weighty
Message. Truly the rising by night is most potent for
governing (the soul), and most suitable for (framing)
the word (of prayer and praise).
It is clear from the Ayahs above that
a heavy and major task will be placed upon the shoulders
of the Prophet (p) (receiving the Revealed Message of
Allah), and that the night prayer is a source of power
from which our faith can draw strength. Let us affirm
the purpose of greater night prayer, which is in Ayah
five: "Truly the rising by night is most potent
for governing (the soul), and most suitable for (framing)
the word (of prayer and praise)." Thus greater
faith becomes a prerequisite in this case. At the end
of the Surah, the Revelation that relaxed the intensity
of night prayer beautifully says:
"Your Lord knows
that you stand forth (in prayer) almost two-thirds of
the night, or half the night, or a third of the night,
as does a party of those with you. But Allah
appoints night and day in due measure. He knows that
you are unable to keep count thereof. So He has turned
to you (in mercy). Read, therefore, of the Qur'an as
much as may be easy for you. He knows that there may
be (some) among you in ill-health; others traveling
through the land, seeking Allah's bounty; and yet others
fighting in Allah's cause. Read , therefore, as much
of the Qur'an as may be easy (for you); and establish
regular charity; and loan to Allah a beautiful loan.
And whatever good you send forth for
your souls (i.e. non-obligatory acts of worship such
as thikru-Allah, prayers of the night,
additional fasting, etc.), you shall find in Allah's
presence, which is certainly better and greater in reward.
And seek the Grace of Allah, for Allah is Oft-Forgiving,
Most Merciful."
One can simply conclude from studying
the parts of this magnificent Surah pertinent to the
topic of this section that greater faith, is a prerequisite
to more severe situations, and that one must treat a
matter according to its own circumstances, even if the
substance of the matter is the same, which in our case
is the night prayer. In the beginning of the road to
new ventures, it is a prerequisite to develop greater
faith and extensive training and preparation. We called
this in earlier chapters the Prophetic Tradition of
Preparation. But when conditions are better, as faith
develops and there is less chance of failure, the situation
can be relaxed.
In the above Ayahs, we see that prayer was continuous
most of the night at first. This causes an increase
of faith and greater attachment to Allah, which was
needed to comfort the believers, especially in the hard
times of the initial rise of Islam. Then we see that
Allah, the Almighty relaxed His order, but this was
a year later. Undoubtedly, during that year, there was
such an increase of faith in the hearts of the early
Muslims that they must have passed the threshold of
danger.
Thus, condensed education and discipline in deep faith
is a prerequisite for many tasks, however simple or
complex, including political maturity and organization.
This is why Muslims should not go to an under taking
when they are unprepared for and ill in faith and can
expect no fruitful achievement. Did we not study why
the call of Allah to repulse the unbelievers came only
after the Prophet (p) first established a strong hold
in Medina, and by having alliance of the Christians
and Jews around him?
The history of the rise of Islam indicates that the
Prophet (p) never engaged in any undertaking knowing
that he was not a near-match or that he was less than
prepared for it. Even for the battle of Badr which was
not expected by the Muslims, the Prophet (p) displayed
the best strategies and discipline for that battle's
special circumstance. Then, the three hundred Muslims
were equipped only to intercept a caravan belonging
to Quraish. They were not equipped to face the one-thousand
fighters with whom Quraish insisted on starting a war
with the Muslims.
See our article "Focus
on the Focus on Early History of Islam (A Refrishing
Look at the Sirah)" for more explanation and
references. Political strategies and military affairs
are no less important than other Prophetic Traditions.
The life of the Prophet is our beautiful model and example
to follow. This must hold true not only for the simple
act of ablution, but also for well balanced, well conducted,
and more complex political, and social undertakings.
The author also invites the readers to read on this
website: the Sunnah of
Itqan and the Sunnah
of Careful Consideration (Tathabbut) articles. These
articles are crucial to the Muslim's healthy and fruitful
life.
Actions
not Wishes
Moral, social, administrative,
and economic Sunan are what made the achievements and
triumph of the early Muslims. Many of today's Muslims
have been severely diverted and overly concerned with
7th century customs, outward Sunan, politics, tightening
the permissibles, making the religion difficult, extreme
and unappealing. Such issues, however right, do not
form the main thrust of true Islam. The triumph of the
Muslims lies in the daily application and practice of
the realistic Sunnan discussed throughout this article.
I pray that Muslims around the world do realize this
indisputable divergence, change course and move on,
enforced with the wisdom and light emanating from the
above considered Sunnan.
