This article is written in an attempt to draw Muslims’ attention to where lies the true Sunnah of the Prophet Muhammad (peace be upon him) 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 Muhammad.

In some instances the means become the goal. Such understanding and practice may lead to stagnation in the Muslim world, something that is far from the teaching of Islam.

Prophet Muhammad 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 remember that the means and the culture existed during the time of the Prophet may not be the same for other people, other times and places.

From this basic understanding, one may simply realize that with different cultures than that of the 7th. Century Arabia, and with the availability of different means and technologies, solutions have to be different from that of the Prophet’s. Hence the particulars that the Prophet used in his environment may not become integral part of his Sunnah, these particulars were only the means to accomplish his plan. 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. Let us further expand on this idea.

Illustrating the Concept

a. The Trip to Al-Ta’if

In illustrating this theory let us examine the Prophet’s story surrounding his trip to al-Ta’if, which took place during the 10th year after the first revelation. For many years Quraysh (Muhammad’s own tribe who rejected him) had been spoiling the Prophet’s attempts for Da’wah: making blockades and obstacles, actions of intimidations, mistreatments and harassments. Quraysh also tortured and killed some of his companions, and often called him names, fool, magician, and liar. They even barred people from speaking to him, including travelers who enter Makkah for business or other purposes. All these evil acts were made to get the Prophet to discontinue his teaching.

The continuous hardships, restrictions and rejections had forced Prophet Muhammad to seek other communities, such as the tribes of Thaqeef in al-Ta’if for his call. Al-Ta’if is about 150 kilometers south of Makkah. Our interest in this trip is to study the Prophet’s approach in evading Quraysh’s attention as he leaves Makkah for a long trip, and where they could plot to kill him in the route provided they learned about his travel.

It was customary in Arabia that when a major issue of concern was addressed, the nobles of the concerned tribe would be involved or at least visible at the scene. Traveling or leaving one’s home town was one of these important matters. The genius of the Prophet shines out as he walked out from his house 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 and ordinary staging, in the least, must 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 more about what he might do.

The Prophet’s simple approach allowed him to travel to al-Ta’if and return back safe, and without Quraysh’s knowledge or intervention. This story illustrates that the Sunnah of the Prophet Muhammad here may not be traveling secretively or simplicity in travel, instead it is the making of an approach based on the circumstances, customs and culture relevant to the concerns of people or audience. What else other than this settle planning and management that can be taken from the Prophet’s actions as a Sunnah in this example?

b. The Migration to Yathrib (Madinah)

Another example displaying the Prophet’s well-thought management is clearly evident in his migration to Yathrib, later named Madinah. 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 Madinah, 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 Madinah 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 Madinah, 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 Madinah; 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.

Some Muslims concern themselves with so much outward issues such as dress. The way the Prophet dressed, to them, is considered a Sunnah which they practice, yet his dress was tailored for Arabia’s high heat and desert environment. Wearing this type of clothing in cold regions, such as Siberia, Moscow or Alaska can severely harm or even cause death to the person wearing it, which is prohibited in Islam.

Furthermore, it was not the Prophet or Muslims only who wore this type of clothing, the disbelievers of Makkah did too wear this type of clothing; the Prophet’s worst enemies Abu Jahl, Abu Lahab and the rest his opponent wore the same style clothing. If this clothing style was a Sunnah, then why the disbelievers wore the same clothing style? Why is this type of clothing had to become a Sunnah?

Muslims must remember that the means to accomplish things are not and could not be the intent. The intent of any action and that of our faith is success in the promotion of this faith, irrespective of the means and the ware. In fact looking odd because of your dress in the West can be derogatory and hindrance to the work of Da’wah.

The Prophet Approaches and Wisdom

The Prophet’s approaches discussed above indeed have the same patterns in the definition of Wisdom that constitutes a major teaching of Islam. Wisdom 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 Madinah, please visit “Focus on the Early History Islam (A Refreshing Look at the Sirah),” and for many more impressive Hikmah stance and actions in the Sirah of the Prophet Muhammad.

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 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 Muhammad 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 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 Makkah in the 7^th century. For example a group of traditions points out to the number of days 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 pointed out as:

“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. 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)” (Al-Bukhari & Muslim) Alongside these traditions, Prophet Muhammad 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 on the Moon is ever possible.

As far as the crescent is concerned, there are many more complications for seeing it. Astronomers say it can take 14 to 24 hours before the naked eye is able to see the crescent. They indicate that the difficulty in seeing the crescent is due to several factors, such as its degree over the horizon, the moon’s orbit, the glare from the sun and the human eyes condition. Because of these difficulties, a more difficult observation of the crescent imposes itself on the observer. For this reason, the beginning of Ramadan can be as much off as two days. 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. In our days of technological advances, time is moving fast. Muslims ought to be able to react to its pace and demand. As for the lunar months, today’s technology and modern astronomical gear allow for far more accurate determinations of the lunar months timings. Using these elements to manage Ramadan and Eid timing is indeed a Sunnah.

Moreover, solving today’s problems with the ever changing technology, Muslims must be able to adopt, design and engineer new solutions that are flexible, reliable and at the same time workable. The requirements of flexibility, reliability and workability too are Sunnan.

Taking the Step in Engineering Solutions

The problem facing building solutions based on local customs, needs and technology is that Muslims must renovate their way of handling an issue. Muslims must step out of the box of “cannot deviate from old fatwas,” and pre-cooked and retired ideas. They must begin by analyzing their at-hand problems and step forward in initiating solutions to their difficulties.