الحمد لله، الحمد لله الذي أنزل القرآن، وأرسل محمدًا رحمةً للعالمين، نحمده ونستعينه ونستغفره، ونؤمن به ونتوكل عليه، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، ونشهد أن لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، ونشهد أن سيدنا ومولانا محمداً عبده ورسوله، أرسله بشيرًا ونذيرًا بين يدي الساعة، من يطع الله ورسوله فقد اهتدى، ومن يعصهما فإنه قد ضل، وإنه لا يضر إلا نفسه ولا يضر الله شيئًا. أما بعد! فيا عباد الله اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون. يأيها الذين ءامنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم، ومن يطع الله ورسوله فقد فاز فوزا عظيما.
قال الله تعالى في كتابه الكريم: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّـٰدِقِينَ
“O you who have believed, fear Allah and be with those who are truthful.” (9:119). Our truthful predecessors, رضوان الله عليهم أجمعين, employed a method that was unparalleled in its rigor and exactitude. The science of hadith criticism developed by early Muslim scholars, which scrutinized every chain of transmission (isnad), every text (matn) and the reliability of narrators, set the standard for historical writing. This was a scientific endeavour in the truest sense, ensuring that only the most reliable reports were preserved and transmitted. These early righteous historians viewed any distortion that would obscure the sacred reality of the events as an unforgivable betrayal. They were committed to ensuring that the true account was revealed clearly and faithfully, without alteration. This objective method based on scientific standards was crucial in preserving the integrity of the Seerah and ensuring that it remains a trustworthy source of guidance for all Muslims.
However, in the late 19th century, a new method of writing history emerged, one that contrasted sharply with the objective and scientific approach of our predecessors. This method, often referred to as “the subjective method,” allowed historians to inject their own personal biases, and inclinations into events. Unlike the scientific method, which sought to record events as they are, the subjective method allowed historians to interpret and even manipulate facts to fit their own narratives.
Sigmund Freud, a prominent figure in the development of this approach, believed that it was not only acceptable but necessary for historians to infuse their interpretations with their own views. This was a major shift away from the factual approach that had defined Islamic history for centuries.
The subjective method turned history into a mockery, where the historian’s imagination and personal inclinations shaped the narrative, often at the expense of the truth. This approach, unfortunately, found its way into the study of the prophetic biography, leading to a reinterpretation of the Seerah that stripped it of its miraculous and divine elements.
The modern school of thought that applied this subjective method to the Seerah did not arise in a vacuum. It emerged during a period of intense colonial pressure, particularly during the British occupation of Egypt. Egypt, at that time, was a hub of Islamic scholarship, with Al-Azhar University standing as a beacon of knowledge and authority. The British, recognizing the power of Islamic scholarship to inspire resistance, sought to undermine it.
The colonial powers began to whisper into the ears of the intellectual elite in Egypt, suggesting that the only way for the Islamic world to advance was to follow the path of the West—by subjecting religion to the scrutiny of modern science. They argued that Islam, like Christianity in the West, needed to be reformed to fit within the confines of modern scientific understanding. This meant rejecting anything that could not be explained by science, including the unseen and the miraculous elements within the Seerah.
This insidious suggestion took root in the minds of some who were dazzled by the achievements of the European Renaissance. These individuals began to advocate for a “reform” of Islamic thought, which involved rewriting the Seerah in a way that conformed to the standards of modern science. They removed any elements that could not be explained by natural causes, thereby reducing the Prophet Muhammad ﷺ to a mere historical figure, a genius, and a leader, stripping him of his divine mission and the miraculous events that marked his life.
This subjective approach resulted in a reinterpretation of the Seerah that was far from the truth, as exemplified by works like Husayn Haykal’s “Hayat Muhammad” (The Life of Muhammad). Haykal explicitly rejected traditional Seerah sources, such as the collections of Bukhari, Muslim, and the Muwatta of Imam Malik. Instead, he claimed to use the “scientific method,” which, in practice, was merely a subjective reinterpretation of historical events.
Other writers, influenced by this approach, began to reinterpret key events in the Seerah to fit within the framework of modern science. Miraculous events were dismissed or reinterpreted in ways that stripped them of their divine nature. For example, the “birds in flocks” (tayr al-ababil) mentioned in Surah Al-Fil were reinterpreted as an outbreak of smallpox, despite the clear and explicit description in the Qur’an. The Prophet’s ﷺ night journey (Al-Isra) was dismissed as a mere vision, and the angels who fought alongside the Muslims at the Battle of Badr , which Allah captured in the Qur’an
وَإِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍۢ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُرْدِفِينَ
“Remember when you asked help of your Lord, and He answered you [saying], ‘Indeed, I will reinforce you with a thousand from the angels,” this was reduced to nothing more than a metaphor for moral support. The last of these laughable interpretations is the claim that prophecy in the life of the Messenger and the Islamic conquest overall, were nothing but a revolution by the poor against the rich.
This is a clear departure from any scientific method. No analysis, no verification only subjective whims of the historians. This approach has done a great disservice to the Seerah and to the understanding of Islamic history as a whole.
Alhamdulillah, the veil of confusion that clouded the minds of those early reformers has begun to lift. The modern generation, armed with a more nuanced understanding of both science and religion, has begun to reassess these subjective methods. It has become increasingly clear that the so-called “supernatural” elements of the Seerah do not conflict with scientific principles. Science focuses on the natural world and creates laws based on patterns observed in nature. It does not—and cannot—rule out the possibility of miracles, which by definition, are events that transcend natural laws.
If you were to ask a law of science what it thought of a certain divine miracle, it would tell you: Miraculous events are not within my field of specialisation; it is not for me to pass judgment on them. However, if some “supernatural” event occurred before me, then it would become a subject for investigation, analysis, and explanation, after which it would be covered by its own special law.
أقول قولي هذا وأستغفر الله لي ولكم ولسائر المسلمين من كل ذنب فاستغفروه إنه هو الغفور الرَّحيم
الحمد لله الحمد لله رب العالمين، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله، أرسله بشيرا ونذيرا بين يدي الساعة اللهم صلِّ وسلم وبارك عليه وعلى آله وأصحابه أجمعين، ومن تبعهم بإحسان إلى يوم الدين.
أما بعد! فيأيها الذين ءامنوا اتقوا الله ما استطعتم واسمعوا وأطيعوا وأنفقوا خيرا لأنفسكم. يا عباد الله أوصيكم وإياي بتقوى الله وطاعته و
مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّينَ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًۭا
The Qur’an emphasises that “Muhammad is not the father of any one of your men, but he is the Messenger of Allah and the seal of the prophets…” (33:40).
Ya IbadaAllah, when our beloved Prophet Muhammad ﷺ appeared on the Arabian Peninsula, he did not come as a political leader, a philosopher, or a social reformer. Instead, he presented himself to the world as a prophet sent by Allah, to affirm the truth brought by previous prophets and to call humanity to the same responsibilities.
He ﷺ was entrusted with a divine revelation that clarified humanity’s true identity, the nature of this earthly life, and the inevitable fate that awaits us after death. His mission was to guide us to live in accordance with our reality as slaves of Allah, aligning our free will with the divine will. Hemade it clear that his task was not to alter or add to this message but to deliver it faithfully as it was revealed to him. The Qur’an testifies to this, saying,
“وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ ٱلْأَقَاوِيلِ * لَأَخَذْنَا مِنْهُ بِٱلْيَمِينِ * ثُمَّ لَقَطَعْنَا مِنْهُ ٱلْوَتِينَ”
“Now if he [whom We have entrusted with the message] had dared to attribute some [of his own] sayings to Us, We would indeed have seized him by his right hand, and would certainly have cut his life-vein, and none of you could have saved him!” ( 69:44-47).
Given the Prophet’s identity as a messenger of Allah, it is only logical that we approach the study of his life with a focus on verifying this identity. The study of the Seerah must be an objective and scientific endeavour, aiming to understand every aspect of his life—his upbringing, morals, personal life, endurance in the face of trials, conduct in war and peace, and his dealings with friends and foes alike. This comprehensive study is not just an academic exercise; it is a means to verify the truth of his prophethood and the divine nature of the revelation he brought. The Qur’an emphasizes the importance of seeking truth and knowledge with sincerity and objectivity:
“يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ إِن جَآءَكُمْ فَاسِقٌۭ بِنَبَإٍۢ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۭا بِجَهَـٰلَةٍۢ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَـٰدِمِينَ”
“O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.” (49:6).
If we ignore the prophetic identity that Muhammad ﷺ claimed for himself, we risk falling into a maze of confusion and misinterpretation. Those who attempt to study the Seerah purely from a humanistic or materialistic perspective will inevitably encounter riddles they cannot solve. How can one explain the rapid spread of Islam, the comprehensive legal system that emerged from an unlettered nation, or the deep spiritual impact of the Prophet’s message on his followers and subsequent generations?
O Allah, show us the truth clearly and guide us to follow it, and show us falsehood clearly and guide us to avoid it. Grant us the strength to emulate the true example of our beloved prophet Muhammad ﷺ in our lives, and make us among those who follow his path with sincerity and unwavering devotion
إِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ، يَا أَيُهَا الذِينَ آمَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْ تَسْلِيماً.
اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ. وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وعن أم المومنين عائشة التي أمرنا الله في سورة النور أن ندافع عنها، وَعَنْ سَائِرِ الصَّحَابَةِ أَجْمَعِينَ، خُصُوصاً اِلأَنْصَارَ مِنْهُمْ وَالمُهَاجِرِينَ، وَعَنِ التَّابِعِينَ وَتَابِعِي التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
اللَّهُمَّ اهْدِ وُلَاةَ أُمُورِ المُسْلِمِينَ لِمَا يُرْضِيكَ وَلِاتِّبَاعِ سُنَّةِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَثَبِّتْ أَقْدَامَهُمْ عَلَى الصِّرَاطِ المُسْتَقِيمِ، وَأَصْلِحْهُمْ يَا رَبَّ الْعَالَمِينَ.
اللَّهُمَّ بَارِكْ عَلَى شُيُوخِنَا، وَعَلَى رئيسنا، وَعَلَى أَمِيرِنَا، وَعَلَى جَمِيعِ أُمَرَاءِ وَزُعَمَاءِ المُسْلِمِينَ.
اللَّهُمَّ بَارِكْ عَلَى المُسْلِمِينَ فِي هَذِهِ المَدِينَةِ، وَوَفِّقْهُمْ لِمَا تُحِبُّهُ وَتَرْضَاهُ يَا أَكْرَمَ الأَكْرَمِينَ.
اللَّهُمَّ أَعِزَّ الإِسْلَامَ وَالمُسِْلمِينَ،. ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار.
إِنَّ اللهَ يَامُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى، وَيَنْهَى عَنِ الْفَحْشَاءِ وَالمُنكَرِ وَالْبَغْيِ، يَعِظُكُمْ لَعَلَّكُمْ تَذَّكَّرُونَ، وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ. وَقُومُواْ إِلَى صَلاتِكُمْ يَرْحَمُكُمُ اللهُ.
