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Recognizing Where Lies the Sunnah of Prophet Muhammad (p)

by Faysal Burhan

Allah (SWT) said:

“There has certainly been for you in the Messenger excellent pattern for anyone whose hope is in Allah and the Last Day and who remembers Allah often.” Qur’an, 33:21

This article is written in an attempt to draw Muslims attention to where lies the true Sunnah of the Prophet Muhammad (p) as displayed in his example. In this writing, a clear distinction will be made between the Prophet’s method of management, local traditions and the particulars he used to accomplish his work. This classification helps in illustrating what is to be followed in the action of the Prophet. Regrettably, as part of their practice of Islam, some Muslims preach and practice 7th Century Arabia customs. By doing so they are not only damaging the image of Islam, but also pointing Muslims into a backward direction, as seen in many Muslim nations today, yet Islam is all about progressiveness, improvements and advancements.

Prophet Muhammad (p) managed his daily work of Da’wah (inviting people to Islam) using the culture and the means available to him in his time. It is evident that the Prophet’s approaches were made by tailoring the existing means and customs into meaningful solutions. One must not forget that the means and culture during the time of the Prophet most likely will not be the same for other people, other times and places.

From this basic understanding, one may simply realize that the means and particulars that the Prophet (p) used may not become integral part of his Sunnah. The genuine Sunnah of Prophet Muhammad simply lies in his example of approach and management utilizing the customs of his people and the available means in his time and place.

Illustrating the Concept
a) The Trip to Al-Taif
To illustrate this theory let us examine the Prophet’s story surrounding his trip to al-Ta’if, which took place during the 10th year from the first revelation. For many years Quraysh has been making blockades and obstacles before the Prophet to prevent him from spreading and preaching his faith. They even barred people from speaking to him, including travelers who enter Mecca for business or other purposes.

The continuous hardships, restrictions and rejections had forced the Prophet to seek the tribes of Thaqeef at al-Ta’if for his Da’wah. Al-Ta’if is 150 kilometers south of Mecca. Our interest in this trip is to study the Prophet’s approach in evading Quraysh’s attention as he leaves, knowing their patterns of intervention and in spoiling out his work.

It was customary in Arabia that when a major issue of concern was addressed, the nobles of the concerned tribes would be involved or at least visible at the scene. Traveling or leaving one’s home town was one of these important matters.

The question of the “means he used” begins to shine out as he walks out from his house for this trip. He was out with his servant Zaid ibn Harithah, then known as the son of Muhammad, without his wife or daughters or any of his companions, not even a camel or a horse to carry the gear of the travel.

This simple staging would, in the least, send a message to Quraysh’s watching eyes that Muhammad was after a local casual airing; an outlook warrants no major concern to further monitor his movements. As a result, no one followed the Prophet or attempted to learn about what was he after. The Prophet’s clever, yet simple approach allowed him to travel to al-Taif and return back without Quraysh’s knowledge or intervention.

This ordinary, but yet meaningful story conveys a message that the Sunnah of the Prophet here may not be traveling secretively, simplicity or absence of key elements in travel, instead, it is the making of an approach based on the circumstances, customs and culture relevant to the people surrounding the Prophet. What else other than this settle planning and management can be taken from the Prophet’s actions as a Sunnah in this example?


b) The Migration to Yathrib
Another example displaying the Prophet’s well-thought management is clearly evident in his migration to Yathrib, later named Medina. Escaping Quraysh’s plot to kill him, the Prophet and his close friend Abu Bakr headed south and hid in cave Thawr, instead of traveling north directly to Medina, where Quraysh expected him to join the rest of his companions. They stayed in the cave for three days until Quraysh exhausted all means searching for them.

The people of Medina were out to receive him, patiently waiting for days from morning until noon, expecting his arrival, but he did not arrive until ten days later. The Prophet did not take the normal route into Medina, but instead he took the long coastal route to further evade his capturers.

There is more to the Prophet’s migration than those well-thought actions. He hired a travel expert to lead him through the coastal route into Medina; he was able to get all the news of Quraysh during his hide-out as Abu Bakr’s daughter used to bring them the news and food to the cave during the night. The prophet also had Abu Bakr’s servant grazing a herd of sheep after them to erase their foot prints.

Again, what should we take as Sunnah from this example other than outstanding planning and management of his escape and immigration? What makes nations prevail and flourish is actual labor and ventures based on sound craft and proper management. This is what Muslims must be concerned with as part of the Sunnah, not so much into dress codes and outward Sunnan (not to belittle them.)

The Prophet Approaches and Al-Hikmah (Wisdom)
The Prophet approaches discussed above, indeed have the same patterns in the definition of al Hikmah, Wisdom, that constitutes a major teaching of Islam. It dictates to manage affairs in the right manner, in the right time and in the right place. Realizing these facts, one wonders why many Muslims today place so much weight on the gear and customs that the Prophet utilized during his time, but pay little or no attention to his model of approach, which, when followed, would work for every time, place and culture.

If you are interested in the complete stories of the Prophet’s trip to al Ta’if and his migration to Medina, please visit “Focus on the Early History Islam (A Refreshing Look at the Sirah).”

Today, Muslims must not re-establish in their own areas the customs of 7th century Arabia in order to practice Islam in the 21st century. Muslims indeed practice the true Sunnah of the Prophet (p) by constructing approaches based on customs and logics that their contemporary people identify with; otherwise, backwardness and failures are to be expected. Let us confirm our claim again by examining the way the Prophet (p) determined the timing of Ramadan.

Determination of the Beginning and Ending of the Lunar months
Another meaningful example illustrating the true Sunnah of the Prophet Muhammad (p) is the timing of the lunar month of Ramadan. Surrounding this topic, we find several traditions for Prophet Muhammad reflecting certain available techniques in the determination of lunar dates. Each tradition or group of traditions however takes on a different technique than the other.

All the mechanisms in these traditions however are inconclusive, reflecting the limited knowledge regarding the science of astronomy in Mecca in the 7th century. For example a group of traditions points out to the number of days that is in a lunar month, while others speak about the number of days in a collection of lunar months. Another more accurate method revealing the beginning or ending the month of fast is that which the Prophet (p) pointed out as:

“Sumo le ru’ateh, wa aftiru le ru’ateh…” “Fast when you see the crescent and break your fast when you see the next crescent…”

Seeing the crescent by the naked eye option allows for certainty in this matter, and seems to be the best option available to the Prophet (p). This method however is still inconclusive, since the Prophet continued to say: “But if you could not see it, then complete the 30th day [in fasting.]” -Bukhari & Muslim.

Alongside these traditions, the Prophet points out to the reality of his day and time, stating:
“We are Ummah (a nation) Ummiyah (unlettered) we do not write [in astronomical circles,] nor do we calculate [to arrive at the exact lunar dates.]…,”

The indefiniteness of the solutions is due in part to the complications surrounding seeing the crescent. Modern science states that the birth of the new moon takes place exactly when it is in straight line between the Sun and the Earth, where no reflection of the Sun is ever possible.

As far as the crescent is concerned, there are many more complications for seeing it. Astronomers say the crescent has to be 14 to 24 hours before the naked eye can see it. They indicate that the difficulty in seeing the crescent is due to several factors: its degree over the horizon, the moon’s orbit with respect to earth, the glare from the sun and the person’s eyes condition. Because of these difficulties, the begriming of Ramadan can be as much as off as two days. This allows for discord and divisions among the Muslims, as is seen today. Please see our posted article, “The Profound Wisdom of Prophet Muhammad Regarding the Lunar Dates and the Unity of the Muslims,” for more details in this regard.

Looking into the Muslim festive dates from the perspective of fast pace of life and technology, Muslims ought to be able to react to this pace and speed demand. Today’s Muslims have to organize their feast conventions and activities months in advance in order to achieve festive times. Modern astronomy and technology allow for far more accurate determinations of the lunar dates. Using these sciences to manage Ramadan and Eid timing to achieve prosperous events is indeed a Sunnah.

Taking the Step
The problem facing building solutions based on present customs, needs and technology is that Muslims must renovate their way of thinking: Muslims must step out of the box of “it is not my problem, let someone else fix it;” they must take on the responsibility to step forward in initiating solutions for revitalizing their faith (iman), for building rationality not insanity and extremism, so that their community vehicle move forward to excellence, not backwards to inferiority.

Muslims must step out of the box of old pre-cooked ideas or retired fatwas. Most of the time people are being told what to do and how to do it, causing them to neglect rational thinking, to staying put rather than being active, as the case for many Muslim societies and nations today. Making advanced achievement means proactivity, not passivity; breaking through in life means auspicious critical thinking, not incapacitated ideas.

One can read in the Holy Qur'an about man's responsibility of being innovative:

الذي خلق الموت والحياة ليبلوكم ايكم احسن عملا وهو العزيز الغفور
“[He] Who created death and life to test you [as to] who of you is best in dead - and He is Exalted in Might, the Forgiving.” Qur'an, 67:2.

To be “best in deed,” implies there have been competitions and competitors; how could there be competitors without creativity and innovations? Stagnation and idleness have no place in Islam.

انا خلقنا الانسان من نطفة امشاج نبتليه فجعلناه سميعا بصيرا
"Indeed, We created man from a sperm-drop mixture so that We may test him [in life]; and We made him hearing and seeing." Qur’an, 76: 2.

The faculties of hearing and seeing are indeed aids for people in making optimal moves and decisions in pursuit of achieving better life.

أفلا يتدبرون القران أم على قلوب أقفالها
“Then, do they not [ponder, bring out, weigh carefully] and reflect upon the Qur’an, or are their hearts locked up by them?” Qur’an, 47:24.

كتاب انزلناه اليك مبارك ليتدبروا أياته وليتذكر أولوا الألباب
"[Here is ] a Book which We have sent down upon you, full of blessings, that they may reflect [deeply think through its theories, investigate and discover its concepts] upon its signs [predictions, expressions, concepts and maters], and that men of understanding may receive admonition.” Qur’an, 38:29.

The Holy Qur’an contains expressions and inspirations good for every time and circumstance. Only by purposeful study of its verses can these expressions be realized and utilized. Earnest study of the Qur’an reenergizes people and revitalizes their relationship with their Creator and their surroundings. This proactive living enables people for solving problems and providing solutions.

Muslims have to think, invent and then produce work. How else can Muslims expect to grow and advance if they keep re-deploying Arabia’s 7th century customs and technology? Let us see how the Prophet’s companions were able to engineer new solutions for problems they faced.

The Collation of the Verse and Suras of the Qur’an
During the life of the Prophet Muhammad (p), the Quranic verses and suras were not being collated into a one volume, the way we have it today. After the Prophet passed away, the Muslims faced some drastic circumstances that require new thinking and engineering in order for the Ummah to keep its stature. During the Caliph Abu Bakr’s rule, many of the companions of the Prophet, who had memorized the Qur’an were killed in the battle of Yamamah. Umar ibn al Khattab, who later became the second caliph, was concerned about losing the Qur’anic revelations and therefore he approached the Caliph Abu Bakr requesting him to collate the Holly Qur’an. The following Tradition, 129 of Sahih Bukhari tells us the story:

Narrated Zaid bin Thabit Al-Ansari, who was one of those who used to write the Divine Revelation. He said:

“Abu Bakr sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' [those who know the Qur'an by heart] were killed). 'Umar was present with Abu Bakr who said, 'Umar has come to me and said, The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualties among the Qurra' at other battle-fields, whereby a large part of the Qur'an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur'an."

Abu Bakr added, "I said to 'Umar, 'How can I do something which Allah’s Apostle has not done?’ 'Umar said (to me), 'By Allah, it is (really) a good thing.' So 'Umar kept on pressing, trying to persuade me to accept his proposal, till Allah opened my heart for it and I had the same opinion as 'Umar." (Zaid bin Thabit added:) Umar was sitting with him (Abu Bakr) and was not speaking). "You are a wise young man and we do not suspect you (of telling lies or of forgetfulness): and you used to write the Divine Inspiration for Allah's Apostle. Therefore, look for the Qur'an and collect it (in one manuscript). "

By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur'an. I said to both of them, "How dare you do a thing which the Prophet has not done?’ " Abu Bakr said, "By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my chest for that which He had opened the chests of Abu Bakr and Umar. So I started locating Qur'anic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two Verses of Surat-at-Tauba which I had not found with anyone else, (and they were):--
"Verily there has come to you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty He (Muhammad) is ardently anxious over you (to be rightly guided)."

The foregoing story to collate the Qur’an is a live example confirming our concept to engineer solutions based on the circumstances we face in our day and place. Similarly are the collections of the Hadith and the finding of the Science of Hadith after the death of the Prophet. These magnanimous men, the companions of the Prophet and their followers are our guide proving to us, again and again, that intellectual thinking, discovering and designing solutions, based on the needs and circumstances are indeed the requisition of our faith for keeping the vehicle of Islam and Da'wah on the way of progress, going forward and on-word.

Muslims today have fallen behind the nations of the world. This sad condition is the result of not recognizing the true model of the Prophet Muhammad (p) of being proactive in facing difficulties and for setting the vehicle of Islam in motion. Muslims must imitate the Prophet’s management mechanisms, state of the art plans, place actual labor and work in executing plans. As we have seen, these qualities were major key features of his life. Ignoring or totally dropping such precious Sunnan out of our lives, is inevitably a failure in following the example of the Prophet Muhammad (p), and will undoubtedly produce unsuccessful, stagnate and passive Muslim nations.