Table of Contents
Chapter 1: The
Unschooled Prophet
Chapter 2: The Scribes Of The Prophet
Chapter 3: The
Event Of Hudaybiyyah
Chapter 4: A
Strange Claim
Chapter 5: Is
The Belief In An "Unschooled" Prophet Rooted In The Interpretation
Of The Word "Ummi"?
Chapter 6: Is
It Inferred From The Qur'an That The Prophet Used To Read And Write?
Chapter 7:
Historical Facts And Ahadith
Chapter 8: The
Adversaries' Accusation
Chapter 9:
Conclusion
Chapter 1: The Unschooled Prophet
One of the highlights in the life of the
great Prophet Muhammad (SA) is the fact that he was untrained and
unschooled (ie, he did not attend any school). He had not been trained
by any teacher and neither he had acquainted himself with any written
work.
No historian, Muslim or non-Muslim, can be found who would claim that
the Prophet (SA) had been taught to read or write by anyone in his
childhood or youth, let alone during his old age, which was the time of
his mission. No one has ever either indicated an instance of the Prophet
(SA) having read or written a line.
The Arabs, particularly those from Hijaz, were generally unlettered
during that period, and those of them who could read and write were very
well-known and very few in number. It would, as a rule, be impossible
for a man to learn this skill under such conditions and not be
well-known for this virtue among the people.
As we know, and will be later discussed, at William James Durant
remarks: "Evidently no one thought of teaching him (the great Prophet)
reading and writing. At that time the art of reading, and writing was of
little significance to the Arabs. For this very reason, there were no
more than seventeen persons among the Quraysh tribe who could read and
write. It is not known that Muhammad himself should have written
anything. After his appointment as Prophet, he had a special scribe for
him. Yet the most popular and eloquent Arabic book was recited by him.
He had a better acquaintance and grasp of the affairs than the educated
ones".' [1]
John Davenport in his book entitled: "Apology for Fault to Muhammad
and Qur'an" observes: "As regards education, such as is usual throughout
the world, it is the general belief that Muhammad had no education other
than that which was commonly practiced in his tribe".
[2]
Constante Vergil Giorgio in his book entitled: "Muhammad - a Prophet
to Be Acquainted with Afresh" remarks: "Although he was unschooled, the
early verses sent down to him spoke of the pen and knowledge; namely of
writing, putting into writing, learning, and of teaching. In no other
major religion has knowledge been so extensively appreciated, and no
other religion can be found in which such an importance has been
attached to knowledge, at its initial stage of development. Had Muhammad
been a scholar, no surprise would be caused at the verses having been
sent down into the Ghar Hira' (Hira' Cave), since a scholar
appreciates knowledge, but the Prophet was neither schooled nor tutored.
I congratulate the Muslims on their religion having so dearly regarded,
at its inception, the acquisition of knowledge".
[3]
Gustav Lubon in his famous work: "The Civilization of Islam and the
Arabs" notes: "It is well-known that the Prophet was unschooled. This
stands to reason also by appealing to inductive generalization, that if
he happened to be knowledgeable, the contents and paragraphs of Qur'an
would have been better interrelated. Furthermore, if Muhammad was not
unschooled, he would not have been capable of propagating a new
religion, for an unschooled person is better aware of the needs of the
common (illiterate) people and thus is more capable of helping them to
the right path. However, whether the Prophet was schooled or unschooled,
undoubtedly, he was possessing the highest degree of intellect, wisdom
and awareness". [4]
Not being conversant with the Qur'anic concepts, materialistically
oriented Gustav Lubon fabricates nonsensical words concerning the
relationships of Qur'anic verses and the incapability of the educated to
understand the needs of the uneducated, thus insults the Qur'an and the
Prophet (SA). Yet he admits that there is no recorded evidence or
indication concerning the Prophet (SA) having been able to read and
write.
I am not intending to seek supportive evidence by quoting the above.
The Muslims and the easterners themselves are better qualified to
comment on the history of Islam and the east. My purpose in bringing in
the above quotations is for letting the readers know that had there been
the slightest indication to this effect, it would not have escaped the
inquisitive and critical attention of non-Muslim historians.
In the course of his journey to Damascus, the great Prophet (SA),
accompanied by Abu Talib (AS), stayed at a resting place on his way,
during which he had a brief meeting with a monk named Buhayra.
[5] This meeting has diverted the attention
of the orientalists to this question that the Prophet (SA) might have
been taught through this short meeting. When an incident as
insignificant as this, attracts the attention of his old and new
enemies, had there ever been some record testifying the Holy Prophet's
knowledge of reading and writing, it would have not remained hidden from
them, but, it would rather have been magnified several times.
For clarification, the point will be discussed in two parts: (1) The
Pre-prophetic period; and (2) The Post-prophetic period.
The post-prophetic period, will also be discussed in two parts: (i)
Writing; and (ii) Reading
Later on, it will be concluded that it is unanimously agreed upon, by
both Muslim and non-Muslim scholars, that before his prophetic mission
the Prophet (SA) had not the slightest acquaintance with either reading
or writing. However, during the post-prophetic period it is not very
certain. During the post-prophetic period what is more certain is that
he could not write; however, the fact that he could not read is not so
certain. It can be concluded from certain Shi'i accounts that he could
read but not write during the post-prophetic period. Although Shi'i
accounts are also not unanimous in this respect. What can be inferred
from the various pieces of evidence is that he neither read nor wrote
during the post-prophetic period also.
In order to study the pre-prophetic period, we need to discuss the
general conditions which prevailed in, what is now, Saudi Arabia during
that period from the viewpoints of reading and writing.
It is inferred from historical accounts that those who could read and
write at the advent of Islam were very few in number.
2. The Development Of Calligraphy In Hijaz
In the end of the book: "Futuh al-Buldan", Al-Baladhuri thus
describes the early development of calligraphy in Hijaz: "First there
were three men of the tribe `Tay' (in the vicinity of Syria) who
initiated the Arabic handwriting and compared the Arabic alphabets to
the Syriac ones. Later, some men from Anbar learned the alphabets from
these men. The inhabitants of Hirah learned the handwriting from the
inhabitants of Anbar. Bushr ibn `Abd al-Malik al-Kindi, brother of
Al-Ukaydir ibn `Abd al-Malik al-Kindi, ruler of Dumat al-Jandal, who was
a Christian, learned the Arabic handwriting in the course of his trips
to and from Hirah. This same Bushr went on a business trip to Makkah,
where he was seen writing by Sufyan ibn Umayyah ( Abu Sufyan's paternal
uncle) and Abu Qays ibn `Abd Munaf Ibn Zuhrah. They asked him to teach
them writing and he did so. Later, this very Bushr, accompanied by the
other two, made a Business trip to Ta'if, where Ghaylan ibn Salamah
al-Thaqafi learned the writing from them. Subsequently, Bushr parted
from the other two for a trip to Egypt. `Amr ibn Zurarah, who later
became known as" `Amr - the Scribe", learned writing from Bushr who then
went to Damascus where many learned the writing from him."
In his book entitled: "Al-Fihrist", under the first part of
the initial paper, [6] Ibn al-Nadim makes
reference to certain quotations of Al-Baladhuri. Ibn al-Nadim, quoting
Ibn 'Abbas, notes that the first people to write in the Arabic script
were three men from the tribe of "Bulan" in Anbar. Inhabitants of Anbar
learned to write from the inhabitants of Hirah.
Ibn Khaldun too, in his introductory chapter:
"Fi Annal-Khatta wa al-Kitabah min `Idad al-Sana'i ` al-Insaniyyah",
refers to and confirms Al-Baladhuri's words.
[7]
By quoting authentic narrations, Al-Baladhuri narrates that at the
advent of Islam there were only a few literate persons. He says:
"At the advent of Islam there were only seventeen men who could
write, namely: `Umar ibn al-Khattab, `Ali ibn Abi Talib (AS),
`Uthman ibn `Affan, Abu `Ubaydah al-Jarrah, Talhah, Yazid ibn Abi
Sufyan, Abu Hudhayfah ibn Rabi'ah, Hatib ibn al-`Amiri, Abu Salamah
al-Makhzumi, Aban ibn Sa'id al-'Umawi, Khalid ibn Said al-Umawi,
`Abdullah ibn Sa'd ibn Abi Sarh, Huwaytib ibn `Abd al-`Uzza, Abu
Sufyan ibn Harb, Mu'awiyah ibn Abi Sufyan, Juhaym ibn al-Salt, and
`Ala' ibn al-Hadirami who was not from the Quraysh but rather an
ally of the Quraysh."
Al-Baladhuri names only one Quraysh lady, Shifa', the daughter of
`Abdullah `Adawi, who could read and write in the Age of Ignorance
concurrent with the advent of Islam. Later, she professed Islam and was
regarded as one of the early emigrants.
Al-Baladhuri observes,:
"This lady is one and the same person who taught Hafsah, the wife
of the Prophet (SA), to write. One day, the Prophet (SA) said to
Shifa': `It will be a good thing if you teach Hafsah `Ruqyat
al-Namlah, [8] as you taught
her writing'."
Then, naming some Muslim women who could both read or write, or both,
Al-Baladhuri reports:
"Hafsah, the wife of the Prophet (SA), could write, so could
Umm Kulthum, the daughter of `Uqbah ibn Abi Muit (one of the
women who emigrated early). `A'ishah, daughter of Sa'd said that her
father taught her to write. Karimah, daughter of Miqdad, could also
write. `A'ishah (the wife of the Prophet) could read but not write,
and Umm Salamah stood in a similar condition."
Continuing to mention the names of men who served as scribes for the
Prophet (SA), Al-Baladhuri reports that at a time concurrent with the
advent of Islam, there were only eleven men -whose names he mentions -
from the two tribes Al-Aws and Al-Khazraj stationed in Madinah, who knew
the art of writing.
It becomes clear that the art of writing had only recently been
introduced into Hijaz, and that the circumstances were then such that,
if anyone happened to know reading or writing, he would be known far and
wide. Those in Makkah or in Madinah, who knew this art, at a time
concurrent with the advent of Islam, were well-known, and very few in
number. For this reason they had their names registered in history. If
the Prophet (SA) had been among them he would have been regarded
likewise. Since there has been no mention of the Prophet among the
above, it becomes clear that he had nothing to do with either reading or
writing.
3.
The Prophetic Period (In Particular, The Madinah Period)
It can be inferred from the evidence available that the Holy Prophet
(SA) neither read nor wrote in the period of his prophethood. However,
Shi'i and Sunni scholars have different opinions on this matter. Some
have considered improbability of this issue as they say: "How is it
possible that the wahy (revelation), which used to teach
everything, has not taught him to read and write?
[9]
It has been mentioned in several Shi'i narrations that the Prophet
(SA) could read in the period of prophethood but could not write.'
[10] One of these narrations is in Saduq's
book: `Ilal al-Shara'i`. It reads:
"One of Allah's gifts to His Prophet was that he read but did not
write. The time when Abu Sufyan headed for 'Uhud, Al-`Abbas, the
Prophet's uncle, wrote a letter to him. He received the letter when
he was in one of the gardens near Madinah. He read the letter but
did not make his Companions aware of its contents. He ordered them
to go to the city and there he let them know about that."''
[11]
This story is different in Zayni Dahlan's book: "Sirah". It
relates:
"As soon as the Prophet received Al-`Abbas's letter, he opened
its seal and handed it over to Ubay ibn Ka'b to read. Ka'b read it,
and the Prophet ordered him not to spread out the news. Then, the
Prophet went to Sa'd ibn al-Rabi`, the famous companion, informed
him of the contents of the letter and asked him too, not to reveal
it. " [12]
Some others believed that the Prophet (SA) could both read and write
in the period of prophethood. Sayyid Murtada - as is mentioned in
Bihar al-Anwar - states: "A group of scholars hold the belief that
the Holy Prophet did not die until he was able to read and write."
[13] Sayyid Murtada himself relies on the
well-known tradition: `ink and pen' and says: "That the Prophet asked
(those close to him) for ink and pen to write instructions lest they
might go astray after his death, has been transmitted through reliable
narrations and histories. " [14]
It is however inappropriate to rely on this tradition, for it does
not openly indicate that the Holy Prophet (SA) intended to write with
his own hand. Even if we assume that he intended to have someone write,
in the presence of the people, and thus have them as witnesses, using
the statement: "I want to write something for you lest you should go
astray" is quite acceptable. In literature, this is called `metaphorical
attribution'. It is one of the signs of eloquence and is used widely in
Arabic as well as other languages.
Chapter 2: The Scribes Of The Prophet
It follows from the texts of authentic
ancient Islamic history that the Prophet (SA) had a number of scribes in
Madinah. The scribes wrote the wahy, the Prophet's words, public
contracts and transactions, the Prophet's agreements signed with pagans
and with Ahl al-Kitab (the followers of the religions recognized by
Islam to have existed earlier as true divine religions), the ledgers for
sadaqat (charities) and taxes, the ledgers for war-spoils and for
akhmas (plural of khums, an Islamic levy at the rate of one-fifth
of one's savings and other items), and the numerous letters from the
Prophet (SA) to various places.
In addition to the divine revelations and the Prophet's speeches,
recorded, and remaining to this day, the agreements signed by the
Prophet (SA) and most of the letters from the Prophet (SA) have been
recorded in history. In his book: "Al-Tabaqat al-Kubra", Muhammad
Ibn Sa'd quotes about one hundred letters, most of which he quotes in
texts, from the Prophet (SA).
Some of these letters, addressed to the sultans and rulers throughout
the world, to the chiefs of tribes, to the puppet Roman or Iranian
rulers of the Persian Gulf, and to other persons, are invitations to
accept the faith of Islam. Some other letters consist of circulars and
procedures, which comprise fiqh (Islamic jurisprudence). Other
letters serve different purposes. A good many of such letters expose
their writers, as the scribes indicated their names at the bottom of the
letters. It is said that the one who initiated the traditional practice
of having the scribe's name entered at the bottom of a letter was Ubay
ibn Ka'b, a known companion of the Prophet (SA).
None of these letters, agreements or books has ever been written in
the Prophet's handwriting; that is to say, nowhere has it been reported
that the Prophet wrote by his own hand. More important still, is the
fact that there is no observed instance to indicate that the Prophet had
written down a single verse of the Qur'an. At a time when each and every
scribe of the wahy, wrote in the very Qur'anic style, would it be
possible that the Prophet (SA) should write, but not in the Qur'anic
style, or that he would not write a surah (chapter), or at least
a verse, of the Qur'an?
In the books of history the names of the Prophet's scribes have been
recorded. Al-Ya'qubi, in volume 2 of his historical work, reports:
"The Prophet's scribes, who wrote the wahy, letters, and
agreements are `Ali ibn Abi Talib, `Uthman ibn `Affan, `Amr ibn
Al-`As, Mu'awiyah ibn Abi Sufyan, Shurahbil ibn Hasanah, `Abdullah
ibn Sa'd ibn Abi Sarh, Al-Mughirah ibn Shu'bah, Ma'adh ibn Jabal,
Zayd ibn Thabit, Hanzalah ibn Al-Rabi`, Ubay ibn Ka'b, Juhaym ibn
Al-Salt, Husayn Al-Numayri." [15]
In `Al-Tanbih wal-Ishraf", Al-Mas'udi describes in some
detail, the nature of the task undertaken by the scribes, and indicates
that they had a more developed sort of activity coupled with a kind of
order, organization and work allocation among themselves. He reports:
"Khalid ibn Said ibn Al-`As was at the Prophet's service. He
recorded the various needs which came up, and so did Al-Mughirah ibn
Shu'bah and Husayn ibn Al-Numayr. `Abdullah ibn Arqam and Al-`Ala'
ibn `Uqbah recorded documents, contracts and transactions for the
public. Al-Zubayr ibn Al-`Awwam and Juhaym ibn al-Salt wrote down
taxes and sadaqat. Hudhayfah ibn Al-Yaman was in-charge of
entering the receipts (hirazah) of Hijaz, Mu'ayib ibn Abi
Fatimah Dusi recorded war-spoils. Zayd ibn Thabit al-Ansari wrote
letters to rulers and kings whilst serving as a translator to the
Prophet. He translated Persian, Roman, Coptic and Ethiopian
languages, all of which he had learned from those who knew these
languages, in Madinah. [16] Hanzalah
ibn Al-Rabi` was a relief recorder who would take over the function
of any one of the above-mentioned people who failed to attend. He
had come to be known as: "Hanzalah al-Katib (the writer)". During
`Umar's Khilafah when Muslims had earned victories, Hanzalah
went to "Raha", where he died. `Abdullah ibn Sa'd ibn Abi Sarh
served as a scribe for a time, but later he lost faith and joined
the pagans. Shurahbil ibn Hasanah Tabikhi also wrote for the Prophet
and Aban ibn Sa'id and Al-`Ala' ibn Al-Hadrami also occasionally
wrote for the Prophet. Mu'awiyah too wrote for the Prophet but only
for a few months until the Prophet's death. These were the people
who served as official scribes to the Prophet. However, we will not
mention the names of those who have written a letter or two and who
are not named among the Prophet's scribes."
[17]
In this connection, Al-Mas'udi has made no mention of the "Book of
Revelations" nor of the scribes of official documents; among them `Ali
(AS), `Abdullah ibn Mas'ud and Ubay ibn Ka'b, etc. He seems to have
meant naming those who held a title other than that of recording the
wahy.
In the histories and ahadith of Islam, we come across a good
many stories of the visiting enthusiasts from far and wide who sought,
the Prophet's advice and to hear his preaching, the Prophet (SA) would
respond with wise and meaningful words, recorded either concurrently or
subsequently.
Here too, we find no instance of the Prophet (SA) himself writing a
single word in response to the visiting enthusiasts. Obviously enough,
if only one line written by the Prophet (SA) could have been found, it
would have been preserved by the Muslims as a blessing and great honour
for themselves and their families. Yet, in the case of Hadrat Amir
al-Mu'minin, 'Ali (AS) and the other Imams (AS), we see many instances,
where part of their manuscripts have been preserved in their own, or in
their Shi`ah (friends) families. Nowadays, there are copies of the
Qur'an, which had been written by these great personalities.
The story's widely known of Zayd ibn `Ali ibn Al-Husayn (AS), and
that how they preserved "Al-Sahifah al-Sajjadiyyah", is a
proof of this proposition.
Relating an interesting story in the first part of the second
chapter, of his book: "Al-Fihrist" Ibn al-Nadim relates:
"I became acquainted with a Shi'ah of Kufah whose name was
Muhammad ibn Al-Husayn nicknamed Ibn Abi Ba'rah. He owned a library
the like of which I had not seen. He had taken over a library from a
Shi'ah of Kufah. The strange thing was the fact that each book or
each sheet of the book indicated the name of its scribe. A host of
scholars had verified in writing the scribe's name. At that library
were kept manuscripts of the two Imams, viz, Imam Al-Hasan ibn `Ali
(AS) and Al-Husayn ibn 'Ali (AS). Also kept at the same place were
documents and agreements written by `Ali (AS) and by other scribes
of the Prophet (SA)."' [18]
It is true, that they have thus taken care of the blessed works. How
could it be true therefore, that the Prophet (SA) should have written
one line and that that very line should fail to remain, keeping in view
the unbelievable regard which Muslims had for the protection of works,
sacred ones in particular?
By analyzing the available evidence the question of the Prophet (SA)
having written, (even during the period of his prophethood) is out of
the question, even if there is a little evidence to indicate that he
could read at this time. Rather, the greater portion of the available
evidence testifies to his having not read, even in this period.
Chapter 3: The Event Of Hudaybiyyah
In the life-history of the Prophet (SA),
there are events which bring to light the fact that even while in
Madinah, the Prophet (SA) did not read or write. Among all such events,
the event of Hudaybiyyah is the best known, for it is of particular
historical significance. Historical accounts and ahadith, while
in conflict, help to some extent, to explain the question.
In the month of Dhu al-Qa'dah, the sixth year after Hijrah, the
Prophet (SA) left Madinah for Makkah to perform `Umrah and Hajj. He
ordered that the camels for sacrifice be marked and be led along.
However, as soon as they arrived at Hudaybiyyah, about two farsakhs
(about 12 km) from Makkah, the Quraysh took sides to prevent the
entry of the Muslims; this, although it was in the forbidden month, when
in accordance with the law of Jahiliyyah (period of pre-Islamic
ignorance in Arabia), even the Quraysh did not have the right to deny
them admittance. The Prophet (SA) explained that he did not mean to do
anything other than to make a pilgrimage to the Ka'bah and that he meant
to return home after completing his pilgrimage. The Quraysh disagreed.
The Muslims demanded leave to enter Makkah by force, but he refused in
order not to show disrespect for the Ka'bah. The Quraysh and the
Muslims, finally agreed to sign a peace treaty. The Prophet (SA)
dictated the peace treaty to `Ali (AS) who wrote it down. The Prophet
(SA) ordered him to write: "In the name of Allah, the Beneficent, the
Merciful." Suhayl ibn `Amr, representing the Quraysh, protested and
said: "This is your slogan, with which we are not familiar. Write: `In
your name, O Allah!" The Prophet (SA) agreed and ordered `Ali (SA) to
write accordingly. Then, the Prophet (SA) ordered him to write: "This is
a contract being concluded between Muhammad, Allah's messenger and the
Quraysh". The representative for the Quraysh objected saying: "We do not
regard you as Allah's messenger." Only your followers regard you
likewise. If we had regarded you as Allah's messenger, we would not have
fought against you, nor had barred your entry to Makkah. Write your and
your father's name". The Prophet (SA) said: "Whether or not you regard
me as Allah's messenger, I am Allah's messenger". Then, he ordered `Ali
(AS) to write: "This is a treaty being concluded between Muhammad ibn `Abdillah
and the people of Quraysh". It was at this point that the Muslims became
angry. From this point on, the historical accounts differ in certain
respects.
From Ibn Hisham's "Sirat Ibn Hisham" and also from Sahih
Al-Bukhari [19] (Bab Shurut fi
al- Jihad wal-Musalahah ma'a Ahl al-Harb), it can be concluded
that this objection was made before the words "Allah's messenger" were
written, where-upon the Prophet (SA) agreed immediately to have
"Muhammad ibn `Abdillah" written for "Muhammad, the Allah's messenger".
Yet, it can be concluded from most accounts that the objection was made
at a time when `Ali (AS) had already written the words. The Prophet (SA)
then requested `Ali (AS) to erase the words, whereupon `Ali (AS)
requested to be excused from doing so.
Here, again the texts differ. The Shi'ah ahadith's texts agree
that upon `Ali's (AS) expressed refusal to erase the sacred words, the
Prophet (SA) himself erased the words, in place of which `Ali (AS) wrote
"Muhammad ibn `Abdillah ". In these texts and in certain Ahl
al-Sunnah ahadith's texts, there is an explicit reference to the
fact that the Prophet (SA) requested `Ali (AS) to show him the words by
placing his hand on the words so that he might erase the words with his
own hands. `Ali (AS) did so and the Prophet (SA) erased the words
"Allah's messenger" with his own hand. Then, `Ali (AS) wrote "ibn
`Abdillah", instead. Therefore, it was `Ali (AS) who did the writing and
not the Prophet (SA). Rather, in accordance with both Shi'i accounts,
and those of the Ahl al-Sunnah the Prophet (SA) neither read nor
wrote.
In the book entitled: "The Stories of the Qur'an", written in Persian
in the 5th Centurv (Hijrah) by Abu Bakr `Atiqi Nayshapuri who
adapted the work from his own exegesis of the Qur'an, the author relates
the Hudaybiyyah event up to the point where Suhayl ibn `Amr, on behalf
of the Quraysh, objected to the words "Allah's messenger". Suhayl ibn
`Amr said "The Prophet said to `Ali to erase "Allah's messenger". `Ali
disinclined to do this and felt uneasy at the Prophet's insistence. Then
the Prophet said to `Ali; "Put my finger on the words so that I may
erase them". Since Allah's messenger was untaught, and did not know how
to write, `Ali placed the Prophet's finger on the words and the Prophet
erased the words as Suhayl ibn `Amr meant.
Al-Ya'qubi too, in his book: `Tarikh al-Ya'qubi" writes: "The Prophet
ordered `Ali to write "ibn `Abdillah" in place of "Allah's messenger".
Having written "`Ali refused to erase the words", in "Sahih
Muslim", Muslim writes:
"The Prophet said to `Ali to show him the words. `Ali did
likewise whereupon the Prophet erased the words and wrote
Muhammad ibn `Abdillah". [20]
In this statement, on the one hand, Muslim writes: "The Prophet
sought `Ali's help to erase the words", and on the other hand, he
writes: "The Prophet erased the words and wrote". It might appear that
the Prophet wrote after erasing the words, but the writer of the
statement means that `Ali did the writing, for the text of the statement
reads that the Prophet sought `Ali's help to erase the words.
It follows explicitly from "Tarikh al-Tabari" and "Kamil
Ibn al-Athir" and Al-Bukhari's account under the chapter:
"Al-Shurut" that the second word was written by the Prophet (SA)
himself. It is on record that "The Prophet (SA) took the pen from `Ali's
hand and wrote himself." In Al-Tabari's and Ibn al-Athir's statements,
there is an additional sentence: "Allah's messenger took the pen from
`All's hand and while it was not proper for him to write, he wrote."
Al-Tabari's and Ibn al-Athir's accounts confirm that the Prophet (SA)
would not write, but that he did write exceptionally in Hudaybiyyah.
This may confirm the view of those who observe that under divine
instructions he could have written had he so wished; he never composed a
poem nor recited anyone else's. If he ever wished to recite a couplet,
he would utter it in prose form, disordering and adjusting the words to
achieve this end; for Allah (SWT) would deem poetry below his dignity:
`And We have not taught him poetry, nor is it suitable for him; it is
nothing but a reminder and a plain Qur'an (36:69). "
As is seen, the accounts on the Hudaybiyyah event do not tally.
However, despite the fact that it can be concluded from certain accounts
that the words" ibn `Abdillah" - an integral part of the Prophet's
signature - would have been written by the Prophet (SA), these very
accounts also confirm that this was exceptional.
In the book entitled: "Usud al-Ghabah", under the details
regarding Tamim ibn Jarashah al-Thaqafi the author quotes a story about
him, which suggests that even in the course of his prophethood, the
Prophet (SA) neither read nor wrote. He narrates:
"I, along with a group of people from Thaqif, met the Prophet and
embraced Islam. We requested him to sign an agreement with us and
agree to our terms. The Prophet ordered us to write whatever we
desired and then bring it to him to see. We requested for permission
to practice usury and adultery. As we were unable to put it into
writing, we visited `Ali ibn Abi Talib for the purpose. Seeing that
we had such terms to include, `Ali refused to write. We made the
request to Khalid ibn Said ibn Al-`As. `Ali enquired from Khalid
whether or not he knew what he had been requested to do. Khalid
replied: "It does not concern me what it is. I will write whatever
they will tell me: Once the writing is brought to the Prophet's
attention, he will know what to do therewith". Khalid wrote the
matter down and we took it to the Prophet who ordered someone to
read it. The reader-had scarcely uttered the word "usury", the
Prophet asked him to place his finger on the word which he erased
with his own hand and recited from the Qur'an: "O believers!
Practice taqwa (fear Allah) and give up usury." On hearing this
verse we were imbibed with refreshed faith and assurance whereupon
we resigned not to take usury. The reader continued reading till he
uttered adultery whereupon again, the Prophet having had his hand
placed on the word recited from the Qur'an: "Do not indulge in
adultery, for surely it is an open indecency".
[21]
Chapter 4: A Strange Claim
It is a strange fact that in accordance with what a
number of Iranian periodicals and publications
[22] recorded for years ago, Dr Sayyid `Abd al-Latif - an Indian
Muslim scholar from Hyderabad, India, the President of the Institute of
Indian and Middle Eastern Cultural Studies, and President of the Academy
for Islamic Studies at Hyderabad -delivered a detailed lecture on this
issue in an Islamic conference in India. In this lecture, published in
English, he claimed that the Prophet (SA) read and wrote even before his
period of prophethood.
Publication of Dr Sayyid `Abd al-Latif's speech evoked a peculiar
excitement among Iranian readers who then visited the religious
authorities and posed questions to them. At that time, I delivered a
brief speech on the issue for the students.
Keeping in view the general public's interest in this matter, and the
fact that in Dr Sayyid `Abd al-Latif's speech there were facts which
were very unexpected from a scholar and researcher of his calibre, I
will now quote and discuss his speech. He has claimed that:
"(1) The reason for the observation that the Prophet (SA) neither
read nor wrote is simply the misinterpretation of the word "ummi"
meaning "unschooled" or "untaught". This word has been used in
verses 157 and 158 of Surah 7 "Al-A'raf" of the Holy
Qur'an to describe the Prophet (SA) The verse 157 reads: "Those
who follow the unschooled Messenger Prophet." The verse
158 reads: "Therefore believe in Allah and His untaught Prophet".
He observes that the interpreters believe that "ummi"
means "untaught", when it does not.
(2) In the Qur'an there are other verses which clearly suggest
that the Prophet (SA) both read and wrote.
(3) A number of authentic accounts and historical descriptions
have recorded the clear fact that the Prophet (SA) both read and
wrote."
This is an outline of the claims made by Dr Sayyid `Abd al-Latif. We
will in turn, discuss and analyse these in the next three parts.
Chapter 5: Is The Belief In An "Unschooled" Prophet
Rooted In The Interpretation Of The Word "Ummi"?
The claim of Dr Sayyid `Abd al-Latif (who observes
that the source of belief in an "unschooled" Prophet (SA) has been in
the interpretation of the word "ummi"), is unfounded. This is
because, firstly, the history of the Arabs and the Makkah at the advent
of Islam, is decisive evidence of the fact that the Prophet (SA) was
untaught. Earlier, we have explained that the status of reading and
writing in Hijaz at the advent of Islam, was such that the names of all
the people familiar with reading and writing were recorded in the
history, but no one had listed the Prophet (SA) among such people.
Assuming that there was no reference to the question, nor any
explanation thereof, Muslims following the unquestionable verdict of
history, would have to accept that their Prophet (SA) was untaught.
Secondly, in the Holy Qur'an, there is another verse which is not
less explicit than the verses of Surat "al Ar'af containing the
word "ummi". On the concept of "ummi" used in the verses
of "Surat Al-A'raf", the opinion is divided among the Islamic
interpreters of the Qur'an; but on the concept of the following verse
which indicates unschooled or untaught Prophet (SA), there is no
difference of opinion:
"And you did not read before it any book, nor did you write one
with your right hand, for then those, who say untrue things, could
have doubted (29:48). "
This verse makes it explicit that the Prophet (SA) neither read nor
wrote before his prophethood. Islamic exegetes have generally given a
similar interpretation of the verse. But Dr `Abd al-Latif claims that,
the very verse has been misinterpreted. He claims that the word
"kitab" used in this verse, has a reference to such sacred books as
the Tawrat (Old Testament) and the Injil (Bible). He
claims that the verse suggests that until the revelation of the Holy
Qur'an, the Prophet (SA) was unfamiliar with any sacred book, for such
books were not available in Arabic, and if the Prophet (SA) had read the
books available then in a language other than Arabic, he would have been
suspected and accused by the idle talkers.
This claim is not true. Contrary to its meaning nowadays widely used
in Persian, the word "kitab" in Arabic language has been defined
purely as "writing", be it a letter or a book, sacred or otherwise, or
be it holy or otherwise. This word has been used in the Holy Qur'an
repeatedly.
Occasionally, this word "kitab" has been used (in the Holy
Qur'an) to signify a letter sent by one person to another, such as the
one concerning the "Queen of Saba": "O Noble Men! I have received
a revered letter from Sulayman (Solomon) "; and occasionally it
is used in connection with an agreement concluded as a document between
the two parties: "Slaves who wish to be freed as per an agreement,
accede to their requests to conclude such contracts". At times the term
has been used in connection with occult tablets and heavenly truths
which tell scientific facts about the world events: "There is neither
any thing green nor dry but (it is all) in a clear book ...(6:59).
"
In the Holy Qur'an, only at places where the word "ahl" has
been added to form "ahl al-kitab", a particular concept is meant.
"Ahl al-Kitab" signifies "the followers of a heavenly book."
In the Surat al-Nisa' of the Holy Qur'an, verse 152 reads: "The
followers of the heavenly book shall ask you to send unto them a letter
from the heavens. " In this verse, the term has been employed at two
places: at one place, in conjunction with the term "ahl" and at
another place, it is used alone. Wherever the term "ahl" has been
prefixed, it is meant "heavenly book" and wherever it is used alone it
is meant "letter".
In addition, the construction of the sentence: "You did not write
with your right hand" suggests: "You did neither read nor write and if
you knew how to read and write, you would have been accused of copying
from some other source; but since you did not know how to read or write,
there was no room for such an accusation".
However, if the purport is that "You did not read the holy books
since they were available in other languages", then, the verse would be
under-stood as:. "earlier you neither read nor wrote in other
languages", which is not right, for only reading the books in those
languages would have well justified the accusation, and also it would
not have been necessary for him to have been able to write in those
languages. If he had been able to write in those languages it would have
justified the accusation, even though he should have written in his own
language. Admittedly, here, there is a point which may confirm Dr `Abd
al-Latif's view, even though neither he himself nor any one of the
exegetists has given attention to this point.
In this holy verse, the word "tatlu" has been used, a word
derived from the root "tilawah" which, as referred to in Raghib's
book: "Mufradat Alfaz al-Qur'an", is peculiar to reading the holy
verses, and which contrasts with the generic term "Qira'ah" signifying
"reading". Therefore, although the word "kitab" is applied
commonly to "the holy and other books", the term "tatlu" is
peculiar to reading "the Holy" verses.
Evidently, however, the reason that the word "tatlu" has been
used here, is that the subject under discussion is the Qur'an. The term
has been used in respect of all the texts for reading, ie, as if it
should have been said to mean: "Now you read (tilawah) the Qur'an
but you did not read any writing before the revelation of the Qur'an.
Another verse indicating the unschooling of the Prophet (SA), is
verse 52 of the "Surat al-Shura' " (The Counsel): "And thus We
revealed to you a spirit by Our command. You did not know what a writing
or a faith was ...(42:52)." The verse suggests: "You were
unfamiliar with the book or a writing until the Qur'an was revealed. "Dr
Sayyid `Abd al-Latif has made no mention of this verse. He may observe
that the term "kitab" as used in this verse, means "the holy
texts", which existed in a language other than Arabic. The answer to
this point, however, is the same as was referred to in the earlier
verse.
For some reason, not clear to us, Islamic exegetes have maintained
that "kitab" particularly refers to the Qur'an. Therefore, the
interpretation of this verse is out of the scope of our logic.
Thirdly, the Islamic exegetes been unanimous regarding the meaning of
the term "ummi". On the contrary, all the Islamic exegetes and
scholars without any exception, have been unanimous on the unschooling
of the Prophet (SA) and his non-acquaintance with reading and writing
prior to his prophethood. This in itself is a conclusive evidence of the
fact that the source of the Muslims' belief in the unschooling of the
Prophet (SA) has not been the interpretation of the term "ummi".
However, we have to discuss about the meaning of the word "ummi".
The meaning of the word "Ummi"
Islamic exegetists have come up with three interpretations of the
word "ummi ".
(i) Unschooled and unacquainted with writing
The majority of exegetes who favour this observation, have said that
the word ummi is related to "umm" meaning "mother". The
word "ummi" means a person who by birth is familiar with human
written works and knowledge; or, it is related to "ummah" ie,
who observes the customs of the majority, for the majority of people
did not know about writing. Rather, only a few did. Likewise, the word "
ummi" means, a man who is like the common people and ignorant.
[23] Some have said that the meaning of
"ummah" is "creation", and "ummi" is one who has remained in
his original state, ie, the illiteracy. For evidence one should
refer to a poem [24] by Al-A'sha. However,
be it either a derivation of "umm" or "ummah" - or
whatever meaning of "ummah" is preferred - the meaning of the
term ummi is the same, ie, "untaught".
(ii) An inhabitant of Umm al-Qura
Those who favour this view associate the word with "Umm al-Qura",
ie, Makkah. The Qur'anic verse 92 of Surat Al-An am refers to
Makkah as "Umm al-Qura": ...And that you may warn the
(inhabitants of) Makkah and those (who live) around it
(6:92). "
This possibility [25] has, since
ancient times, found its way in the interpretive literature, and is
confirmed in a number of Shi'ah ahadith, although these very
ahadith have been found to be un-authentic and have been said to be
of Israelite origin. [26] This possibility
has, however, been rejected on the basis of certain proofs.
[27]
One reason is that the word "Umm al-Qura" is not a
proper noun, and has been applied to Makkah as a common attribute and
not as a proper noun of Makkah. The word "Umm al-Qura"
signifies the "centre of villages". Any point which serves as a centre
of villages is known as "Umm al-Qura". From another
Qur'anic verse, ie, verse 59 of the Surat Al-Qasas, it
becomes clear that the word carries a descriptive rather than a
nominative function:
"Your Lord is not like this that He kills the residents of the
villages until He sends a prophet to them in the centre of the
villages, reciting to them Our revelations."
It becomes evident that in the Qur'anic language, any point
constituting the centre of an area [28] is
called its "Umm al-Qura".
Moreover, this word "Ummi" used by the Holy Qur'an, has been
applied to non-Makkans. Verse 19 of Surat Ali `Imran says:
"...And say to those who have been given the Book and the
unlearned people (non-Jewish and non-Christian Arabs): `Do you
submit yourselves?' ... (3:20). "
It then becomes evident that according to the custom of the time; and
also in the language of the Holy Qur'an, all the Arabs who did not
follow a heavenly book were referred to as "ummiyyin ".
More important still is the fact that this word "ummi" was
applied for the common Jews who were not educated. Verse 78 of Surat
Al-Baqarah of the Holy Qur'an reads: ' "Some children of Israil
are "ummi"; who do not know their Book except false hopes... (2:78)".
It is obvious that the Jews whom the Holy Qur'an refers to as
"ummi" were not the inhabitants of Makkah, but rather, most of them
were residents of Madinah or of its neighbourhood. Thirdly, if a word is
associated with "Umm al-Qura", literary rules require that
"qurawi" should be said in place of "ummi", for, according
to the lexical rules governing attribution, when modifying the modifier
or the modified, particularly when the modifier is "ab=father", "umm=mother",
"ibn=son'", or "bint=daughter", it modifies
the modified and not the modifier, just as when modifying "Abu Talib",
"Abu Hanifah", "Banu Tamim", they are referred to as "Talibi", "Hanafi"
and "Tamimi".
(iii) Arab polytheists who were not the followers of the Book
This view has existed among the exegetes of the ancient times. In
Majma` al-Bayan, under verse 20 of Surat "Ali-`Imran" of the Holy
Qur'an, "ummiyyin"has been placed against "Ahl al-Kitab"
This view is described as that of the Companion and great exegete,
`Abdullah ibn `Abbas. Under verse 78 of the Surat Al-Baqarah, Abu
`Ubaydah states', a similar view. It follows from what is understood
from verse 75 of Surat Ali-`Imran that Al-Tabarsi himself has
selected the meaning for the verse. In his book: "Al-Kashshaf",
AI-Zamakhshari has provided a similar interpretation of this verse and
of verse 75 of the Surat Ali-Imran. Fakhr al-Razi mentions the
same possibility under the verse 78 of the Surat al-Baqarah and
verse 20 of the Surat Ali-`Imran.
But the fact is that this meaning is not different from the first
one. However, it is not correct that a people who do not follow a divine
book, be referred to as "ummi" although they may be literate.
This term has been applied to Arab polytheists because they were
illiterate. What constituted the basis for applying this term to Arab
polytheists was their unfamiliarity with reading and writing rather than
their not following a heavenly book.
Hence, wherever this word has been used in the plural form and
applied to Arab polytheists, this possibility has been mentioned: but
wherever it has been used in the singular form and applied to the Holy
Prophet (SA), no interpreter has said that the significance is that the
Prophet (SA) did not follow one of the heavenly book. In this case, the
possibilities are only two at the most. One is that the Prophet (SA) was
not familiar with handwriting, and the other was that he was from
Makkah. Since, for the conclusive reasons enumerated above, the second
possibility is ruled out, definitely the Prophet (SA) was called "ummi"
because he had not been taught, nor did he know how to write.
Here, there is a fourth possibility in regard to the meaning of the
word: this being that the word meant unfamiliarity with the texts of
holy books.
This possibility, is the one that Dr Sayyid `Abd al-Latif has
innovated, and that he confused it with the third one that we have
mentioned, quoting the ancient exegetes. The aforementioned person says:
"The words "ummi" and "ummiyyin" have been used at
several places (in the Holy Qur'an) but they have always been used to
mean the same everywhere. Lexicographically the term "ummi" means
a "newly-born baby" from a mother's womb. It is with reference to this
state of living and life, that the word "ummi" came to imply:"
one who can neither read nor write. The word "ummi" also means "a
person who lived in "Umm al-Qura". "Umm al-Qura"
means "the mother of cities", "capital city", and "metropolis". This was
the attribute the Arabs of the Prophet's (SA) time associated with
Makkah. Therefore, whoever was from Makkah was referred to as "ummi
".
Another area of application of the word "ummi" is to a person
who has not been conversant with Semitic texts nor been a follower of
Judaism or Christianity which has been referred to as "Ahl al-Kitab"
in the Holy Qur'an. In the Holy Qur'an, the word "ummiyyin"
was applied to the pre-Islamic Arabs who neither had a holy book nor
followed the New Testament and the Old Testament, and that the word was
used for Ahl al-Kitdab ".
While there are so many meanings for the word "ummi" it is not
known why the exegetes and translators of the Holy Qur'an, Muslim or
non-Muslim, have picked up the meaning namely, "a newly-born baby
unaware to his environment" and interpreted it as illiterate and
ignorant, and as a consequence, have introduced
[29] the pre-Islam inhabitants of Makkah
as "ummiyyin", or "an illiterate people".
Firstly, since the earliest days, the Islamic exegetes have
interpreted the words "ummi" and "ummiyyin" in three ways,
and have come up with at least three possibilities Contrary to Dr Sayyid
`Abd al-Latif, Islamic exegetes have not given one single meaning.
Secondly, no one has said that the word "ummi" means a
newly-born baby unaware of his surroundings "whose connotation is that a
person who can neither read nor write. Basically, this is not applied to
a newly-born baby, but rather to an adult who knows as much about the
skills of reading and writing as when he is just newly-born. As referred
to by logicians, the word signifies "absence and second nature". Islamic
logicians would always mention this word as one of the examples of
"absence and second nature" in books of logic.
Thirdly, it is not true to say: "the word is also used to mean a
person who has no familiarity with ancient Semitic texts". What can
actually be inferred from the sayings of early exegetes and
lexicologists is that the plural form of the word (ummiyyin) has
been used for the Arab polytheists who were generally illiterate, as
compared with the "people of the book". The polytheists were perhaps
given this humiliating title by the Jews and the Christians.
On the whole, it is illogical to call a people "ummi" who can
read and write in their own language, just on the basis of unfamiliarity
with a certain book or language. The root of the word is "umm" or
"ummah" and implies remaining in the same state as when one is
born.
But why this word "ummi" has not been recognised as being
rooted in "Umm al-Qura", although the possibility has been
mentioned consistently, is because of numerous objections which have
been mentioned earlier. The Indian scholar's amazement is therefore
baseless. It is confirmed by the fact that in some other usages of this
word, recorded in books of history and ahadith, there is no other
meaning for it except "untaught". In the book: "Bihar
al-Anwar", vol 16, p 119, it is narrated from the Holy
Prophet (SA): "We are a people who neither read nor write". In vol 4 of
his history book, under the biography of Muhammad ibn `Abd al-Malik,
popularly known as Ibn Al-Zayyat, a minister of Al-Mu'tasim and
Al-Mutawakkil, Ibn Khallikan writes:
"Earlier he was among the secretaries of Al-Mu'tasim, the `Abbassid
Caliph, and Ahmad ibn Shadi Al-Basri was the minister. Once a letter
came to Al-Mu'tasim, which the minister read for the Caliph. The word
"kala' " was in the letter and Al-Mu'tasim, who was not a
knowledgeable person, asked his minister for its meaning. The minister
didn't know the meaning either. The Caliph said: "An untaught Caliph and
an ignorant minister". Then he asked for one of the secrataries to come.
Ibn Al-Zayyat was present and came for explaining the meaning of the
word. He explained through some other words which were closer to the
meaning and stated their differences. This formed a prelude for him to
become the Caliph's minister later on."
Here, the Caliph, who spoke the language of the ordinary people,
meant "untaught" when he used the word "ummi". The poet Nizami
says as given below:
Wisdom is inferior to the Messenger Ahmad,
The two worlds depend on the existence of Muhammad.
He is unschooled but stating in the most fluent
way,
The inclusive knowledge from Adam to Jesus, I say.
In the keeping of a promise he is perfectly
steadfast,
Ahead of all prophets he was though among them he
was the last.
Chapter 6: Is It Inferred
From The Qur'an That The Prophet Used To Read And Write?
According to Dr Sayyid `Abd al-Latif, it can explicitly be understood
from some of the Qur'anic verses that the Prophet (SA) could both read
and write: In Surat Ali-`Imran, verse 164, we read:
"Truly Allah conferred a benefit upon the believers when He
raised among them a Messenger from among themselves, reciting to
them His communications and purifying them, and teaching them the
Book and the Wisdom, although before that they were in manifest
error (3:164). "
Dr. `Abd al-Latif says:
"As the Holy Qur'an clearly states, the foremost duty of the Prophet
(SA) was teaching the Qur'an to his followers, and it is certain that
the minimum capability required for the one who wants to teach the
contents of a book to others is, again as the Qur'an states explicitly,
being able to make use of the pen or, at least, being able to read what
has been written by the pen."
This reasoning seems queer, as, firstly, what all Muslims unanimously
believe in, and he desires to prove the vice versa, is that the
Holy Prophet (SA) neither could write nor read before the appointment to
prophethood. Such a reasoning at the most can prove that the Holy
Prophet (SA) was able to read and write during the period of his
prophethood. This is agreed by Sayyid Murtada, Sha'bi and some other
people.
Secondly, even as regards the period of prophethood, Dr `Abd
al-Latif's reasoning is ineffective; for example, pen, paper,
blackboard, drawing, etc, are required when a teacher is to teach
reading and writing or to teach mathematics for which he has to solve
himself so that the students may learn. However, there is no need for
such tools for prophets who teach metaphysics, ethics and halal
and haram matters. Among Mashsha'in philosophers
(peripatetic philosophers) were called so because they used to walk when
teaching, and the learners had to take notes in order not to forget the
matters taught. The Holy Prophet (SA) too frequently advised his
followers to write down his sayings. He used to say: "Record the
knowledge", and when he was asked, "how?", he answered, "By writing
down". [30] He also said:
"May Allah grant happiness to the servant who hears what I say,
records it (in his mind) and conveys it to the one who has not heard
me saying that." [31]
It is in the traditions that the Messenger of Allah twice announced
this statement, "O God bless my successors". "Who are your successors?",
he was asked, and he replied, "They are those who come after me, who
learn my sayings and traditions and teach them to others" .[32]
He also said:
"Among the rights of a child on his father is to choose him a good
name, teach him writing and choose him a spouse when matured."
[33]
The Holy Qur'an states explicitly:
"O believers! whenever you contract a debt with one another for a
fixed time, then write it down; and let a scribe write it down
between you with equity ...(2:282)."
Thus, based on the commands of Allah (SWT) and His Prophet (SA),
Muslims were bound to acquire the noble art of reading and writing in
order to preserve their religious heritage; to fulfil their duties
towards the rights of their children; and to administer well their
worldly affairs. This led to the rise of "the pen movement", which
stimulated the people among whom the literate were only a few, to seek
knowledge and to acquire the skills of reading and writing with such an
enthusiasm that some of them learned few languages in Madinah and could
propagate the message of Islam throughout the world in different
languages.
History tells us that the Holy Prophet (SA) made the captives of the
Battle of Badr free on compensation. Some of them were poor, and were
freed without paying while some others had the ability to teach writing
and each of them were obliged to teach writing to ten children of
Madinah, in return for their freedom .[34]
This was the extent to which the Holy Prophet (SA) insisted on the
learning of reading and writing and on the acquiring of knowledge. But
this does not necessarily mean that he had to know and employ these two
skills in order to call people to Islam and propagate his religion.
Dr `Abd al-Latif says:
"In the first surah of the Holy Qur'an, Allah makes mention of
`pen' and `writing'. Isn't this the explicit mentioning of a proof
that the Prophet of Islam knew reading and writing and that he made
use of them? How was it possible that the Holy Prophet encouraged
people seek knowledge and become literate, whilst he himself paid no
attention to reading and writing? Although he always had a
pioneering role in any activity."
This is, again, a strange reasoning. The initial verses of the
above-mentioned s6rah indicate, of course, that these were revealed to a
servant of Allah (SWT), who was in charge of guiding Allah's other
servants, and that the Prophet (SA), who received them at his holy
heart, acknowledged the value of reading and writing for men. But these
verses never suggest that either Allah (SWT) or the Prophet (SA) dealt
with reading, writing, pen or paper.
Dr `Abd al-Latif also says: "The Holy Prophet was the initiator in
practising all that he himself ordered. How could he then order this
without doing it himself?"
It is, as if to say that a physician who prescribes a medicine for a
patient, should first use the medicine himself. Of course, if the
physician falls sick and is in need of the same type of medicine, he
will definitely take it just as his patient does. But how about the
reverse - when the physician isn't sick and consequently not in need of
such a medicine? Here we should see whether the Holy Prophet, like
others who were in need of learning the arts of reading and writing in
order to attain perfection and to remove their defects, had to acquire
these two arts and yet, didn't act upon what he himself ordered, or was
he in a state that rendered him independent of them. The Holy Prophet
was the forerunner in matters of worship, devotion, piety, honesty,
truth, good-temperedness, democracy, humility and other good manners.
For all of these were counted towards his perfection and the lack of
these was a defect. But the issue of so-called `literacy' doesn't belong
to this category.
The unusual value of being literate for human beings is because the
literacy helps them benefit from one another's knowledge. Writing is
essentially the conventional symbols used by people to express
themselves. In fact through the familiarity with writing, knowledge can
be transmitted from one person to another, from one tribe to another and
from one generation to another. Thus, man preserves his knowledge from
extinction. This is why being literate is considered equal to knowing
languages, i.e, the more number of languages the man knows, the more
means he has at his disposal to acquire knowledge from others.
Both knowing languages and being literate are keys to the acquisition
of knowledge rather than the "knowledge" in its real sense. The
knowledge implies that the man comes to know of a fact or a law which
enjoys reality in the world of existence. Natural sciences, logic, and
mathematics are considered as knowledge because they serve the man to
discover a real, creative and cause effect type of relationship among
subjective things. But knowing words, grammar and the like are not in
themselves knowledge, for these will not make us aware of true
relationship between the objects. Instead, they will help us to know a
series of conventional matters which do not go beyond the limit of
assumption. Knowing these matters means knowing the keys to knowledge
rather than "knowledge" itself.
Of course, a series of real phenomena such as the development of
words and compositions, which represent the evolution of thought and
take place on the basis of natural laws, appear in the context of such
conventional matters; and needless to say that it is a part of
philosophy and knowledge to know these natural laws. Consequently, the
value of literacy lies in the fact that the man can find the key to
others' knowledge.
Now, let's see whether acquiring knowledge is limited to man's
getting the key to the knowledge of others and making use of it. Does
the Prophet have to make use of the knowledge of mankind? If so, then
what happens to genius and initiative and to the direct acquisition of
knowledge from nature? It actually happens that the most inferior way of
seeking knowledge is through the sayings and writing of others, for not
only the seeker's personality does not play its role in this process,
but also in man's writings there can be found illusions and realities
interwoven.
The famous French philosopher, Descartes, after having published a
series of articles, earned a worldwide fame and his sayings gave rise to
the amazement and admiration of one and all. One of those who had read
Descartes' articles and was astounded by them, and whose viewpoint was
the same as of Dr Sayyid `Abd al-Latif, thought that Descartes had found
a valuable treasure of books and manuscripts and had received all his
knowledge and information from these sources. He met Descartes and
requested him to show -his library. Descartes directed him to a place
where he had dissected the dead body of a calf, and addressed the man:
"This is my library. I have gained all my knowledge from `these' books".
The late Sayyid Jamal al-Din Asadabadi used to say:
"It is quite strange that some people spend a long life studying
the books and writings by their fellow-human beings under the light
of a lamp, but if they close the books one night and study the same
lamp, they will acquire much more knowledge."
Nobody is born learned, Ali people are ignorant at the beginning and
they become learned little by little. In other words, every person, with
the exception of Allah (SWT), is ignorant himself but turns out to be
knowledgeable by virtue of some other forces, causes and means. Thus,
every individual is in need of an instructor - an inspiring force. Allah
(SWT) speaks of the Holy Prophet (SA) in this respect in the following
verse:
"Did He not find you an orphan and give you shelter? Did He not
find you unable to see and show you the way? Did He not find you in
need and make you free from need (93: 6-8)?"
But, in principle, who and what should the instructor be? Does the
man out of necessity have to acquire knowledge from another of his
fellow beings? If so, then he would essentially have the key to the
knowledge of others (ie, "literacy") at his disposal. Is the man
not in a position to be the initiator himself? Can he not study the book
of nature and creation independent of others? Is the man not in a
position commune with the ghayb (invisible) and the kingdom of
heaven, and Allah (SWT) directly becomes his instructor and guide? The
Holy Qur'an clarifies this in respect of the Prophet (SA):
"Nor does he speak out of desire. This is naught but revelation
that is revealed; the Lord of Mighty Power has taught him (53:
3-5). "
Imam `Ali (AS) speaks about the Holy Prophet (SA):
"Allah (SWT) had appointed His most honourable angel to look
after him since his very childhood. The angel led him to noble ways
and manners and the best morals of the world."
[35]
In his outstanding "Al-Muqaddamah (Introduction)", Ibn Khaldun
regards the perfection of writing to lie in the fact that man leads a
social life, ie, members of human society need the knowledge of one
another. He depicts the evolutionary course of writing in different
civilizations and after pointing out the advent of writing in Hijaz,
continues thus:
"In the early days of Islam, writing enjoyed its initial forms so
far as its technical aspect was concerned, and the ways of writings
of Prophet's Companions were undoubtedly defective. However, their
followers and successors retained the same ways of writing and
regarded them as sacred and honourable in transcribing the Holy
Qur'an, without making any alterations, though some ways were in
distinct opposition to the rules of writing. Consequently, some of
the Qur'anic terms and phrases remained in a specific form of
writing."
Ibn Khaldun adds:
"We should not be mistaken about the difference between
perfection in technical and practical matters, including prescribed
forms of writing, which are relative and dependent on means of
living, and the absolute perfection, the lack of which creates real
defects in man's humanity."
He then sets forth the issue of the Prophet's unletteredness and
concludes:
"The Prophet was untaught, and being untaught was an
accomplishment for him, for he had received his knowledge from the
heavens. But for us, being untaught means defect and imperfection,
for it indicates our very ignorance." [36]
Other Qur'anic verses to which Dr `Abd al-Latif refers are 3rd and
4th verses of Surat al-Bayyinah (Surah 98). He says:
"It is quite strange that the translators and commentators of the
Holy Qur'an have been heedless of these verses about the Holy
Prophet (SA), in which Allah (SWT) says: '(Muhammad) a messenger
from Allah, reciting pages purified, therein true Books'. We should
take into consideration the fact that in these verses it is not
mentioned that the Holy Prophet (SA) narrated the holy "suhu f"
(ie, pages) by heart. It is rather stipulated that he read from
the texts."
The answer to this reasoning will be clear when the meanings of the
two words (ie, "Sahifah" and "yatlu") in the
above-mentioned verses are understood. The meaning of the verses is:
"The Holy Prophet (SA) reads to the people some purified pages on which
there are true and everlasting writings." Now, since the "pages" here
means the very sheets on which the Qur'anic verses were recorded, it is
obvious that the Holy Prophet (SA) recited the Holy Qur'an for the
people.
The word "yatlu" (from the root "tilawah") does not
have the sense, "reading from a text" and nowhere has it been so
employed. A consideration of various applications of the words "tilawah"
and "qira'ah" makes it clear that not every kind of expression
can be called "tilawah" or "qira'ah". Rather, these words
are employed in cases where the material read is related to a certain
text, regardless of being read from memory or from the text. For
instance, reciting the Holy Qur'an is both "tilawah" and
"qira'ah" whether it is recited from the text of the Qur'an or from
one's memory. There is a difference, of course, between the two, that
is, "tilawah" is used when reading a holy text but "qira'ah"
can be applied to any reading, holy or unholy sort of written material.
As an example, in case of reading Sa'di's "Gulistan" only "qira'ah"
can be used, and not "tilawah".
At any rate, whether one reads from the text or from the memory, it
does not :lave anything to do with the concepts of "tilawah" and
"qira'ah". Thus, the above-mentioned verses indicate no more than
the fact that the Prophet (SA) read to the people the Qur'anic verses
which were recorded on some sheets. And there was essentially no need
for the Prophet (SA) to read the verses of the Qur'an from the text
while hundreds of Muslims recite them from the memory. Had the Prophet
(SA) not memorized the Holy Qur'an? In fact, Allah (SWT) had guaranteed
his memory. In Surat Al-'A`la, verse 6, the Holy Qur'an says: "We
shall make you recite so you shall not forget (87:6)."
It is thus clear that one cannot conclude from the Qur'anic verses
that the Prophet (SA) of Allah (SWT) was able to read and write. Rather,
contrary to this fact can be concluded. Even if we conclude on the basis
of the Qur'anic verses to that effect, it would be something belonging
to the prophetic period, whereas Dr Sayyid `Abd al-Latif's claim is that
the Prophet (SA) was able to read and write before his appointment as a
prophet.
Chapter 7: Historical Facts And Ahadith
Dr Sayyid `Abd al-Latif claims that it
is possible to prove, through historical facts and traditions, that the
Prophet (SA) used to read and write. He supports this by two facts.
(1) He states: "Al-Bukhari relates within the narrations and
ahadith recorded in the Chapter: "Al-Ilm" (the knowledge that
the Prophet (SA) gave 'Ali, his son-in-law, a secret letter and told
specifically not to open it, but have the name of the recipient in his
mind and hand him over the letter. Who else other than the Prophet could
have written the letter while even 'Ali, his son-in-law and his trusted
person did not know its content? [37]
Unfortunately, the narration in Sahih al-Bukhari does not mention
'Ali's (AS) name as the carrier of the letter, whereas Dr `Abd al-Latif
concludes that the Prophet (SA) himself had written the letter, on the
basis that he kept its contents a secret even to 'Ali (AS):
In Sahih al-Bukhari, Chapter "Al-Ilm" Al-Bukhari
asserts: "The Prophet set off a group of people and handed a letter to
their commander and asked him not to open it before he arrived at a
certain place."
He does not say that their commander was 'Ali (AS). The contents of
the narration reveal, in addition, that the one to open it should have
been the carrier of the letter not a third person, as assumed by Dr `Abd
al-Latif. What Al-Bukhari has narrated is really connected with a story
called "Batn al-Nakhlah" recorded in books of history and
Prophetic traditions.
Both Ibn Hisham's "Sirah "[38]
(under the title: `Abdullah ibn Jahsh's sariyyah) and Bihar
al-Anwar [39] relate the same
narration that the carrier of the letter was `Abdullah ibn Jahsh. It is
said that the Prophet (SA) asked him to open the letter after two days'
journey and do as it instructed, and he did so and acted upon the
Messenger of Allah's command.
Al-Waqidi's "Al-Maghazi" states in explicit terms that Ubay
ibn Ka'b was the writer of the letter, not the Holy Prophet (SA). It
says:
"Abdullah ibn Jahsh said: `Once, after the Salat al-Isha'
(night prayer), the Prophet asked me to come to him the next morning
early, armed and ready, to be sent on a mission. The next day, after
the Salat al-Fajr (morning prayer), held in the mosque in
congregation under the leadership of the Prophet, I was standing
near the Prophet's house armed and prepared. Some other Companions
were present there too like me. The Prophet summoned Ubay ibn
Ka'b and ordered him to write a letter. Then, he handed me over the
closed letter and said: `You are the commander of these people. Open
this letter after two nights of journey on the mentioned path, and
act as it instructs.' I did what I had been told after two days and
noticed that I had been ordered to go to Batn al-Nakhlah (a place
between Makkah and Waif) to obtain necessary information about the
Quraysh's caravan. In addition, I had been advised not to compel any
of the men to accompany me in the task. Of course, it was a
dangerous mission. I told my friends that whoever is ready for the
martyrdom could accompany me, and that the remaining were free to go
back. They all unanimously remarked: We all heard and shall obey
Allah, His Prophet and you.' [40]
Accordingly, what Dr `Abd al-Latif has based his claim on is totally
unfounded.
(2) Dr `Abd al-Latif further states: "As narrated by Al-Bukhari and
Ibn Hisham..., the Prophet (SA) wrote the treaty by his own hand."
Firstly, Al-Bukhari has quoted this in one narration and has related
the contrary in another. Secondly, Sunni scholars have almost
unanimously asserted that although Al-Bukhari's statement apparently
indicates that the Prophet (SA) himself has written it, this has not
been the intention of the narrator. Al-Halabi's "Sirah", narrates the
story in the same manner and even states: "The Holy Prophet asked `All
to delete the words: "Allah's Messenger'." but adds, quoting narration
of Al-Bukhari, that some have taken this as a miracle carried out
by the Prophet (SA). It, however, mentions afterward:
"Some have said that this narration is not acceptable by some
knowledgeable persons. It actually implies that the Prophet ordered
someone to write and that he did not write it himself."
He adds:
"Abul-Walid Baji Maliki from Spain, who intended to rely on the
apparent meaning of Al-Bukhari's statement was seriously refuted by
the Spanish scholars." [41]
However, Ibn Hisham's "Sirah" does not include such a
statement and it is not clear as why did Dr `Abd al-Latif ascribe this
to Ibn Hisham.' We have already mentioned that from the historical point
of view, what is inferred from most narrations, is that `Ali (AS) wrote
all the written material. That the Prophet (SA) wrote, despite his
inability to write, can only be concluded from Al-Tabari's and Ibn Al-Athir's
statements.
At the most this can be implied that the Prophet (SA) wrote once or
more during the prophetic period, whereas, the issue under discussion
concerns the period before his prophethood.
Chapter 8: The Adversaries' Accusation
It was mentioned at the very beginning of
the book that: "The opponents of Islam and the Prophet (SA) accused him
of borrowing ideas from others (this accusation is reflected from some
verses of the Qur'an). But they did not say that he was literate and
knew how to read and write and that he perhaps had some books which he
consulted before presenting his views."
Someone might, however, claim that the Prophet (SA) accusation is was
accused in this respect too. This reflected from the Qur'an where it
says: "They say: The stories of the ancient - he has got them written
down - so that these are recited to him morning and evening (25:
5)'. "
The answer is that this verse does not explicitly indicate their
claim that the Prophet (SA) used to write, regardless of the fact that
the opponents' accusations were so prejudiced and based on complexes and
grudges that, as the Holy Qur'an puts it, only terms like "injustice"
and "oppression" can best be used for them. At the same time, the Arabic
term "iktitab" means both `to write' and "istiktab" ie, to
make someone write something'.
Here, the second meaning applies to the verse which would mean "They
said: `he has written (or others have written for him) the stories of
the ancient, then someone reads to him every morning and evening," "iktitab"
is mentioned here in the past tense and "imla"' in the
present continuous. It implies that someone wrote them, and that those
who knew how to read, used to come to Prophet (SA) every day and night
and read them to him, and that he learned and memorized them. Thus, if
the Prophet (SA) knew how to read, they would not necessarily say that
others used to read to him day and night; rather, it would suffice them
to say that he himself referred to writings and memorized them.
Therefore, even the oppressive and accusing infidels of his time, who
accused the Prophet (SA) in many ways and named him an insane, a
sorcerer, a liar and an imitator of others' oral statements, etc, could
not claim that he read the contents of other books to them due to his
inability to read and write.
Chapter 9:
Conclusion
It is inferred from what has already been stated that
according to the definite testimony of history, Qur'anic proofs and
abundant indications deduced from the history of Islam, the Holy
Prophet's (SA) mind was untouched by human teaching. He was a man taught
only in the divine school and who received his knowledge from Him alone.
He was a flower fostered by the Pre-eternal Gardener and none else.
Although Allah (SWT) has nothing to do with the pen, paper, ink,
reading and writing, He swore by the pen and its manifestations as a
sacred matter in His Holy Book: "Nun' I swear by the pen and
what they write (68:1). " Allah (SWT) also commanded
"reading" in His ,first heavenly message and introduced the knowledge
and art of using the pen as the greatest blessing bestowed on man after
the blessing of "creation". The Holy Qur'an states:
"Read in the name of your Lord Who created. He created man from a
clot. Read and your Lord is Most Honourable; Who taught (to write)
with the pen; taught man what he knew not (96:1-5). "
In fact, the one who had not held a pen in his hand, established the
"Pen Movement" immediately after his arrival in Madinah by providing
simple facilities. Although he had neither been tutored by man nor had
he attended any universities or the like, he turned out to be man's
teacher and the founder of universities. Hafiz remarks:
"Brightened and made Heaven's grace manifest,
He healed our wandering heart and our wounded chest.
He, who attended no school, was dear of mine,
Hundreds of tutors were taught with his knowledge,
divine.
And his graceful glance filled the lovers with spirits
raised,
The knowledge and wisdom both got amazed."
Imam 'Ali al-Rida (AS), in his discussion with the people following
other religions, addressed Ra's al-Jalut:
"Among the true reasons of his prophethood is that the Prophet was an
orphan, a poor shepherd and a worker who had not read any books and had
not been taught; yet, he brought a book in which there are the stories
of prophets and the information regarding both past and future
generations." [42]
What reveals more reasonably the loftiness, grandeur and heavenliness
of the Holy Qur'an is the fact that this great divine Book, with myriad
instructions concerning the creation, the Resurrection, human beings,
morality, law, admonitory stories and sermons - with all its grace,
beauty and eloquence - was issued from the tongue of the one who was
himself unlettered, who neither attended any school or college nor
received any university education and who neither met any of his
contemporary scholars nor read a simple book of his time.
The sign and miracle that Allah (SWT) granted to His last Prophet
(SA) was the book and writing, of speech and meditation, and of feelings
and senses. It deals with wisdom, thoughts, the heart and mind. This
Holy Book has shown for centuries, and still shows, its extraordinary
spiritual authority. The passage of time cannot make it obsolete. It has
fascinated, and continues to fascinate, millions and millions of hearts.
It brims over with a life-sustaining power. What thoughtful minds it has
induced to meditation! What numerous hearts it has overflown with
spiritual enthusiasm! What countless nightingales of dawn and those
keeping a night vigil it has spiritually fed! What tears it has caused
to flow on cheeks at midnight out of love for Allah (SWT) and fear of
Him. And what enslaved and chained nations has it emancipated from the
claws of tyranny and despotism.
The poet says:
"As the Qur'an's seal shone all and everywhere,
The Pope's plans it shattered and of the Magi's here
and there.
Let's open what I really feel in essence,
It is not a simple book but has a difference.
It transforms into whosoever's soul it enters, Like
the transformed soul, the .world also alters.
It is clear like "truth", but hard to reach, Alive,
everlasting, a manifest speech."
Yes, to enlighten more clearly that the Qur'an is a revelation and a
miracle for the human beings Allah (SWT), the Everlasting Grace,
revealed it to one among His servants who was an orphan, a poor shepherd
and a desert-rover and an untaught and unschooled man.
"That is Allah's grace; He grants it to whom He wills,
and Allah is of abounding bounty (62:4 ). "