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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 using the *subḥah* (prayer beads) to count during *tasbīḥ* and *dhikr*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is recommended to use the ordinary or electronic subḥah (prayer beads or counter) to count tasbīḥ, dhikr, and istighfār, because it helps one to remember Allah. Many reports have been transmitted from the Companions and the Followers (tābiʿūn) showing that they continued to use strings of date pits as an aid to dhikr and tasbīḥ.
It is one of the lawful means of worship. Indeed, what is established from the Prophet (peace and blessings be upon him), namely that he counted tasbīḥ on his right hand, shows that it is permissible to count tasbīḥ with whatever helps a Muslim keep track of the number. There is therefore no basis for calling it an innovation (bidʿah), and we know of no jurist who said so.
Al-Ḥāfiẓ al-Suyūṭī (may Allah have mercy on him) wrote a dedicated treatise on the subject titled al-Minḥah fī al-Subḥah, printed within al-Ḥāwī li’l-Fatāwī (vol. 4–6).
Shaykh al-Islām Imam Ibn Ḥajar al-Haytamī (may Allah have mercy on him) was asked: Does the subḥah have a basis in the Sunnah? He replied: “Yes, and al-Ḥāfiẓ al-Suyūṭī wrote on this. Among the evidence is what is authentically reported from Ibn ʿUmar (may Allah be pleased with them both): ‘I saw the Prophet (peace and blessings be upon him) counting tasbīḥ on his hand.’ Ibn Abī Shaybah, Abū Dāwūd, and al-Tirmidhī also narrated: ‘Hold fast to tasbīḥ, tahlīl, and taqdīs, and do not be heedless, lest you forget the affirmation of Allah’s oneness (tawḥīd). Count them on the fingertips, for they will be questioned and made to speak.’ Counting tasbīḥ with pebbles, date pits, and a knotted string has also been reported from a group of the Companions and those after them. Some scholars held that counting on the fingertips is better than the subḥah, based on the ḥadīth of Ibn ʿUmar. Others distinguished, saying: if the one reciting is safe from miscounting, counting on the fingertips is better; otherwise the subḥah is better.” [al-Fatāwā al-Fiqhiyyah al-Kubrā, Vol.1/p.152]. And Allah Almighty knows best.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

What should a person who was favored from Allah with a newborn, but couldn`t afford an Aqeeqah, do?

Aqeeqah (the sheep slaughtered on the seventh day from the child`s birth) is a desirable Sunnah for the financially able since Allah, The Exalted, charges not a soul beyond its capacity. Therefore, if the father couldn`t afford the Aqeeqah before the end of his wife`s confinement, then it isn`t due on him, and if he was able to afford it later on, then it is permissible, but if he didn`t until the child reached puberty, the latter can offer the Aqeeqah himself.

What is the ruling of Islamic Law on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

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