Articles

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

A man led the people in prayer as imam, and at the end of the prayer he performed a prostration of forgetfulness (*sujūd al-sahw*) because he had omitted a short *sūrah* after al-Fātiḥah. What is the ruling on his prayer and that of those praying behind him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
According to the Shāfiʿī school, it is sunnah to recite a sūrah after al-Fātiḥah in the prayer. One who omits it has a valid prayer, and no prostration of forgetfulness (sujūd al-sahw) is prescribed for omitting it. If someone performs sujūd al-sahw for its omission while knowing the ruling and remembering it, his prayer is invalidated. But one who is ignorant of the ruling, or who did so out of forgetfulness, his prayer is not invalidated, because this is among the matters that are obscure to people, and ignorance of it is not restricted to those who recently entered Islam.
Shaykh al-Islām al-Shams al-Ramlī said in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj (Vol.2/p.70): “The remaining sunnahs are not compensated for by prostration, such as the remembrances (adhkār) of bowing and prostration, that is, the opening supplication (duʿāʾ al-iftitāḥ) and the sūrah, in accordance with the base rule, because they are not of the same nature as what has been reported [as compensable]. If one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to ignorance. As for the objection raised that the ignorant person does not know that sujūd al-sahw is prescribed, and whoever knows it knows its place, this is refuted by denying such a necessary connection, for the ignorant person may hear only that sujūd al-sahw is prescribed before the salām, and so assume that it applies to every sunnah and is not restricted to its prescribed place.”
This is among the matters that are obscure, in which the mukallaf is excused for ignorance, as stated by al-Shabrāmallisī in his Ḥāshiyah ʿalā Nihāyat al-Muḥtāj (Vol.2/p.70).
However, if the imam prostrates, and the follower (maʾmūm) presumes that his imam’s prostration is for a reason for which one does not prostrate, it is not permissible to follow him in it, so long as the follower knows the ruling.
Accordingly, the prayer of one who did not recite a sūrah after al-Fātiḥah is valid, and sujūd al-sahw is not prescribed for it. Whoever prostrates out of ignorance or forgetfulness, his prayer is valid, because this is among the issues hidden from the general public. But whoever prostrates while knowing the ruling and remembering it, his prayer is invalidated. And Allah Almighty knows best.

What is the ruling of Islamic Law on a fictitious marriage for the purpose of obtaining citizenship?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no such thing in our noble sharīʿah as a "nominal" or "fictitious" marriage or divorce. Marriage and divorce are among the sacred ordinances of Allah, and it is not permissible to manipulate them or use them as a stratagem to obtain worldly gains.
The foundational purpose of a marriage contract is the permanence and continuity of the relationship between the spouses — to establish a family, and to bring forth righteous offspring. So sacred is this bond that Allah the Almighty Himself described it as a solemn covenant (mīthāq ghalīẓ), saying {what means}: "And if you wish to replace one wife with another and you have given one of them a great amount of wealth, do not take any of it back. Would you take it in injustice and manifest sin? And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?" [Al-Nisāʾ/ 20–21]
Accordingly, it is not permissible to resort to manipulation and deception in contracts that Allah, Mighty and Majestic, has described as a "solemn covenant" — all for the sake of material and worldly benefit. Marriage is built upon permanence and does not admit of a fixed time limit. If a time limit is stipulated in the contract, the contract is rendered invalid by the consensus of the jurists. Similarly, marriage is impermissible when there exists a mutual, concealed intention to limit its duration — even if no time limit is explicitly mentioned in the contract — for this constitutes a form of unlawful circumvention of the sharīʿah. This is to say nothing of the lying and deception that such conduct involves, the prohibition of which needs no elaboration. Lying, deception, and fraud for the purpose of obtaining worldly gains are among the gravest of sins.
If, however, the marriage contract is first concluded in a valid sharʿī manner and then registered civilly, it is sound and fully valid. And Allah the Almighty knows best.

What is the ruling on reciting aloud (*jahr*) in a silent (*sirriyyah*) prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Reciting aloud (jahr) in the Fajr prayer, in the first two rakʿahs of Maghrib and ʿIshāʾ, and reciting silently (isrār) in the Dhuhr and ʿAṣr prayers is a sunnah. If the worshipper recites aloud where silence is prescribed, or the reverse, his prayer is valid, although it is better to follow the sunnah, in imitation of the Prophet (peace and blessings be upon him). Abū Hurayrah (may Allah be pleased with him) said: “In every prayer there is recitation. What the Messenger of Allah (peace and blessings be upon him) let us hear, we let you hear, and what he concealed from us, we conceal from you. If you add nothing to Umm al-Qurʾān (al-Fātiḥah), it suffices, and if you add to it, it is better.” Narrated by al-Bukhārī.
Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said in al-Majmūʿ (Vol.3/389): “The sunnah is to recite aloud in the two rakʿahs of Ṣubḥ (Fajr), Maghrib, and ʿIshāʾ, and in the Friday prayer, and to recite silently in Dhuhr, ʿAṣr, the third rakʿah of Maghrib, and the third and fourth of ʿIshāʾ. All of this is by the consensus of the Muslims, together with the mutually reinforcing authentic ḥadīths on the matter. This is the ruling for the imam. As for the individual worshipper (munfarid), it is sunnah for him to recite aloud according to us and according to the majority… If he recites aloud where silence is prescribed, or the reverse, his prayer is not invalidated, nor is there a prostration of forgetfulness (sujūd al-sahw) for it, but he has committed something disliked (makrūh).” And Allah Almighty knows best.

Is it permissible to pay the Zakah (obligatory charity) for settling the debt of a deceased relative?

It is impermissible to pay the Zakah for settling the debt of the deceased since Zakah is paid to eligible recipients who are alive. As for the debts of the deceased, they are to be settled from the estate before dividing it amongst the heirs, but if the deceased didn`t leave an estate, then it is desirable for his/her heirs to settle those debts if they can afford them. And Allah Knows Best.