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The Unlettered Prophet
Author : An Article by the Secretary General Dr. Ahmad Al-Hassanat
Date Added : 26-09-2023

 

The Unlettered Prophet

 

Allah, the Exalted, elevated the mention of our Prophet Muhammad (peace be upon him), purified him, praised his qualities, manners, character, and revealed some of the secrets of his beauty and perfection in many places in His Noble Book. No matter how much we want to speak about our Prophet, words, pens, and expressions fall short. Allah's statement to him suffices as an honor: " And raised high the esteem (in which) thou (art held)?." {Ash-Sharh, 4}. So, no matter how eloquent the words may be, the eloquence of words and phrases is inadequate to fully describe his noble attributes, peace and blessings be upon him, and to express them, keeping in mind the saying of the poet:

 

I attempted to describe the Beloved with some words, But the heart found from the Quran the answer.

I found that my words couldn't even convey a particle Of the tenfold divine bestowals.

How can my words describe the presence of the one Whose praise has consumed every tongue?

After what came in the Book, what value remains For praising a human being?

 

So, I asked my Lord for steadfastness in that which He has blessed me with and sincerity in my faith.

As my heart revealed the secret of my attachment To the Beloved, filling my soul with that paradise.

I live in the remembrance of the Beloved, and it is A source of constant joy throughout my life.

I hope, in the end, to behold His face And to gain His approval in the final abode.

 

Indeed, Allah Almighty has described our beloved Prophet Mohammad (peace be upon him) with many qualities. Some scholars have even said that one-third of the Quran is about the Prophet (PBUH). Today, I would like to discuss one of these attributes, which, on the surface, may seem like a deficiency but, in reality, is a description of his greatness and majesty. It's the attribute of being "Ummi" or "Unlettered."

Allah Almighty describes the Prophet (PBUH) as "An-Nabiyyu Al-Ummiyyu" in the Quran, which translates to "the unlettered prophet." This might initially appear as a deficiency because being unlettered implies not reading or writing, which is a form of honor and knowledge. However, if we contemplate this attribute in the context of the Prophet (PBUH), we realize it signifies a miraculous aspect of his perfection.

 

This attribute underscores the fact that the Prophet's (PBUH) knowledge and perfection were inherent to him, not acquired through conventional education or training. It emphasizes that his knowledge and completeness were intrinsic to his being, not reliant on external factors like reading or writing. Moreover, this description is also a direct reference to the prophecies about the unlettered prophet in previous divine scriptures.

 

In the book "Lata'if al-Isharat" by al-Qushayri, it is mentioned: "He (the Prophet Muhammad, peace be upon him) manifested the honor of being described as 'An-Nabiyyu Al-Ummiyyu,' meaning that none of his virtues, knowledge, or the detailing of his religious laws came from himself or through his own learning and effort. Instead, everything that appeared in him was bestowed upon him by the Almighty. He was unlettered, not a reader of books, and he did not follow the ways of those who came before him."

 

Imam Al-Razi mentioned, "His being unlettered, according to this interpretation, was one of his miracles, and its explanation has several aspects:

 

Firstly, it implies that he (peace be upon him) would recite the Book of Allah, Mighty and Sublime, to them consecutively without changing any words. An Arab orator, when he delivers a sermon and then repeats it, he usually increases or decreases it slightly. But, with the Prophet (peace be upon him), he would recite the Quranic text repeatedly, and there was no increase or decrease in it.

Secondly, if he had been skilled in calligraphy and recitation, people might have accused him of having learned from the books of previous nations and acquired this knowledge through reading. However, when he presented this great Quran, which encompasses vast knowledge, without having learned or read anything, it became evident that it was a miracle.

 

Thirdly, learning calligraphy is a relatively easy task. Even people with little intelligence and insight can learn to write. So, his unlettered status points to a significant deficiency in understanding. However, Allah, the Most High, endowed him with the knowledge of both former and later generations, giving him insights that no human had ever reached. Despite having this extraordinary mental capacity, he was made unlettered in the specific skill of writing, something that people with much less intellectual capacity could easily learn. This combination of attributes defies natural expectations and is a characteristic of miracles."

 

Indeed, this description is a testament to the perfection of the Prophet Mohammad (peace be upon him) and one of his noble miracles. Allah, the Most High, says in the Quran: "It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom, although they were before in clear error." {Al-Jumu'ah, 2}.

 

The words of Imam Al-Busiri beautifully capture the significance of the Prophet Muhammad (peace be upon him) being unlettered. He describes the Prophet's knowledge as a miraculous aspect during the era of ignorance (pre-Islamic times) and a source of education for orphans. Indeed, the eloquence and miraculous nature of the Quran are highlighted by the fact that its Messenger was unlettered.

 

Furthermore, it's remarkable how Allah, in His wisdom, chose this unlettered Prophet to be a teacher for the entire nation and for scholars. Despite not having formal education, the Prophet Muhammad (peace be upon him) was bestowed with profound knowledge by Allah. His teachings, recorded in the form of writings, books, and treatises, are but a drop in the vast ocean of knowledge he possessed. These teachings cover a wide array of subjects and continue to be a source of inspiration and guidance for people around the world.

 

Allah mentions in the Quran: "It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom, although they were before in clear error." {Al-Jumu'ah, 2}. This verse underscores the unique role of the unlettered Prophet in teaching and guiding his people.

 

 

 

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Summarized Fatawaa

What is the ruling on having an intention (Niyyah) for every prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Intention (Niyyah) is a pillar (Rukn) without which the prayer is not valid. The worshiper must have an intention for every prayer, meaning they must consciously intend the act of worship they are performing. Its timing must coincide with the opening Takbir (Takbirat al-Ihram). It is not a requirement to utter it verbally; rather, doing so is considered a recommended Sunnah. There are three levels of intention:
 
1-If the prayer is obligatory (Fard): It is mandatory to include the Intent (to pray), the Specification (which prayer, e.g., 'Asr), and the Obligation (recognizing it as a Fard). For example, one should bring to mind or say: 'I intend to pray the Fard of 'Asr.'
 
2-If it is a voluntary prayer restricted by a specific time or cause (Sunnah Muqayyadah): It is mandatory to include the Intent and the Specification. For example: 'I intend to pray the Sunnah before Zuhr' or 'I intend to pray Duha.'
 
3-If it is an absolute voluntary prayer (Nafl Mutlaq): It is sufficient to simply have the Intent to pray. For example: 'I intend to pray.'
 
And Allah the Exalted knows best.

What are the conditions for a valid Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
First: The age of the animal must meet the Sharia requirements. These requirements vary depending on the type of sacrifice:
 
Camels: Must have completed five years and entered their sixth.
 
Cows: Must have completed two years and entered their third.
 
Goats: Must have completed two years and entered their third. As for Sheep, they must have completed one year and entered their second.
 
Some scholars have permitted goats that have completed one year and entered their second.
 
The Hanafi school, along with an opinion in the Maliki school, permits sacrificing sheep that are at least six months old, provided they are healthy and physically substantial. According to the Shafi’i school, it is permissible if the sheep sheds its front teeth (ajdha') before reaching one year [Al-Iqna’, by Al-Shirbini (Vol.2/P.588)].
 
Second: Soundness and freedom from defects. The animal must be free from any defect that causes a decrease in its meat or market value. This is based on the hadith narrated by Al-Bara' bin 'Azib, that the Prophet (peace be upon him) said:
 
"Four [defects] are not permissible in sacrifices: A one-eyed animal whose blindness is evident, a sick animal whose illness is evident, a lame animal whose lameness is evident, and an emaciated animal that has no marrow in its bones." [Reported by Abu Dawood and Al-Tirmidhi, who graded it as authentic].
 
These defects are detailed as follows:
 
Evident Lameness: It is not permissible to sacrifice a lame animal if the lameness is severe enough to prevent it from walking to the pasture or seeking food, as this leads to a decrease in its meat. However, slight lameness that does not hinder its grazing is overlooked.
 
Evident Blindness (One-eyed): It is not permissible to sacrifice a sheep, cow, or camel that has a white film over its eye blocking light, or one that has lost an eye entirely. Weak vision that does not affect its ability to eat does not prevent the sacrifice from being valid.
 
Evident Illness: An animal with a clear sickness that prevents it from eating or moving is not valid. This includes severe mange (Jarab) that spoils the meat.
 
Extreme Emaciation: An animal so thin that there is no marrow left in its bones is invalid. The standard for emaciation that invalidates the sacrifice is that which spoils the quality of the meat to the point that people would find it undesirable even in times of plenty.
 
Additional Considerations:
These are the defects mentioned in the Prophetic tradition, and any defect that causes emaciation or reduces the meat or value is compared to them by analogy. This includes animals that are mentally unstable (diseased), those with mange, or those with a missing ear. In contrast, a slit or pierced ear does not affect the validity of the sacrifice. And Allah the Almighty knows best.

Does passing wind from the anus affect ritual purity?

Ablution is nullified by the passing of wind from the anus, but washing the anus is not required as wind leaves no impurity.

What is the ruling on making up missed prayers during prohibited times?

 

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to make up (qada’) missed prayers at any time, even during the periods when prayer is generally prohibited. The prayers that are forbidden and considered invalid during these times are 'absolute voluntary prayers' (nafl mutlaq)—which have no specific cause—and voluntary prayers whose cause follows the prayer itself, such as the Sunnah of entering Ihram or the Sunnah of the Istikharah prayer. Furthermore, no prayer is considered disliked (makruh) during these prohibited times when performed within the Meccan Sanctuary (Makkah al-Mukarramah).
 
It is stated in Bushra al-Karim (Vol.1/P.181), one of the Shafi’i texts: 'It is not forbidden to perform prayers that have a cause that is not delayed (i.e., the cause is preceding), such as making up a missed prayer (fa’itah)—even if it was a voluntary one—and the funeral prayer (janazah); or a cause that is simultaneous, such as the prayer for rain (istisqa’) or the eclipse prayer (kusuf)... and the Sunnah of wudu, the greeting of the mosque (tahiyyat al-masjid), the Sunnah of circumambulation (tawaf), the Sunnah of arrival, and the prostrations of recitation (tilawah) or thankfulness (shukr). These mentioned prayers and their like are not forbidden provided that one does not specifically intend (ta'ammud) to perform them during the disliked time because it is a disliked time. If one does so intentionally, it becomes forbidden, even if it is a mandatory makeup prayer that is due immediately; because in that case, one is acting in defiance of the Sharia. This is in contrast to when one does not specifically seek out that time, even if the prayer happens to fall within it, or if one seeks it for another purpose—such as delaying a funeral prayer to that time so that a larger number of people may pray over the deceased; in such cases, it is permissible and valid... And it is forbidden to perform prayers with no cause at all, like absolute nafl, or those with a delayed cause, such as the Istikharah prayer, the prayer for Ihram, the prayer for a need (hajah), the prayer before leaving the house, or the prayer before execution; because their causes occur after the prayer itself.' And Allah the Exalted knows best."

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