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Wisdom (Al-Hikmah): By F. Burhan
Wisdom and Islam "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.) "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. 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: Practical Definition: Al-Hikmah and Islamic
Jurisprudence 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.' Now, and after the information has been collected,
the unknown religious verdict is reached by realizing
whether or not the matter in step one is harmful to anyone
in particular or the people at large. The method can be
tested in finding out whether or not the consumption of
cocaine is allowed in Islam, since cocaine was not in
use during the rise of Islam. 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. Prophet Muhammad
(p) and his use of Al-Hikmah 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 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 inmanaging 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, and 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 ressing 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. 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. 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. 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 further. 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. 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 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, amongst 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 which is for pilgrimage only. 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 alliance with them and 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 messenger 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." -
Rationality and flexibility. Abdullah
al-Sahmi ambassador to Cesar, King of Persia. 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 they did not approve of his proposal, he told them that he was only testing them. See 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: If
this example of the selection of ambassadors reveals anything,
it reveals how 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. 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
instead to rebuke Quraysh’s propaganda that Muslims
are weak and have the Yathrib Fever. Furthermore, prior
to circulating, 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."
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 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
Preparing for One's Mission in Life (the Sunnah of Qualification) "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? "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."
Relevancy of al-Hikmah to the Sunnah
of Qualification "O you wrapped up (in mantle) arise and deliver your warning and your Lord do you magnify." Qur'an, 74:1 and 2.
In examining the time slot between the two revelations,
the rule of al-Hikmah became apparent in two points. First,
the time element: this revelation (74:1 and 2) was revealed
many months after the third Revelation (73:1-6) that called
on the Prophet to stand for long night prayers. Second,
the genuine knowledge of matter: delivering out the message
of Islam in such a Pagan environment is harsh and difficult.
During this difficult course, few good things are expected,
but many bad things, even bloodshed are imminent. Therefore,
the task of delivering the message requires a lot of self
discipline and readiness that insures the bond with God
will not break away with the calamities and hardship expected.
And thus the Third Revelation came to fulfill this requirement
through intensive night prayers. As a result of time consideration
and the proper preparation for the contextual circumstances
the chances for failure became a remote possibility. "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.
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